Rasipuram Krishnaswami Iyer Narayanaswami (1906-2001), the creator of Malgudi was one of India’s greatest storytellers and thinkers. Writing under the shortened name R. K. Narayan, a small sample of his works include Swami and Friends, Bachelor of Arts, Guide, and Gods, Demons, and Others. His equally illustrious brother Rasipuram Krishnaswami Iyer Laxman (RK Laxman) brought Malgudi to life with his magical illustrations. The siblings were recipients of the Padma Vibhushan, India’s second highest civilian honor. The popular 1980s TV series Malgudi Days, directed by the great Kannada artist Shankar Nag was based on the works of RK Narayan, and the 1965 Hindi movie Guide, a favorite of Indian Prime Minister Narendra Modi, was based on his book.
The Financial Expert
RK Narayan’s 1951 work ‘The Financial Expert‘  is universally regarded as a classic, and has been the subject of several excellent reviews from a western literary perspective, by both Indian and western writers. The book was made into a successful Kannada movie ‘Banker Margayya’ starring actor Lokesh in 1983, which went on to win multiple awards.
Here, we explore some of the themes in this WW2-era Malgudi story using an Indic perspective, and in doing so, are rewarded with insights that would not be obtainable using a purely western lens. In particular, we discover that the timeless lessons in Neeti and Dharma that used to be orally transmitted from generation to generation in India are embedded within the ‘Financial Expert’.
In ‘Financial Expert’, RK Narayan brilliantly encodes in simple English the sophisticated nuance and wisdom of Indian Itihasa and Purana, even as he unravels the multiple threads of thought running through Margayya’s mind. Margayya, like many a character in itihasa, undergoes intense penance in order to acquire some special power. His aim is to please Goddess Lakshmi, so that she will bless him with wealth and financial success. The story of Margayya’s journey from 14D Vinayak Street to 10 Market Street and back is rich in the symbolism and subtle suggestion that characterizes Indian art.
Margayya was named Krishna at birth, and his professional name (pronounced ‘Marg-Ayya’) reminds us of Arjuna’s charioteer who showed the way (Marg) of Dharmain the Mahabharata. Margayya employed his financial Ganitaprowess to game the system. He presented the peasants within a 100-mile radius of Malgudi a financial roadmap that enabled them to secure a endless sequence of cash loans from the Central Cooperative Land Mortgage Bank (est. 1914). The ‘Cooperative Bank’ part was an oxymoron as it neither co-operated with its poor shareholders, nor performed its banking duties with a sense of seva. Margayya, aged 42, made a living by aggressively filling this gap from his service location under a banyan tree right opposite the co-op, much to their irritation. Imagine a smarter Alan Greenspan in a topi, torn shirt, and brown dhoti.
Margayya wanted to progress beyond this tension-ridden low-end job. A tipping point is reached when the stained-dhoti clad financial jugaad master is humiliated by the rich, boorish bank secretary dressed in European attire, top to bottom. We can see in Margayya’s subsequent reactions, the self-loathing, and frustration, sense of inferiority, and confusion that infested many Indians in the 20th century. A transition of people who were progressively less grounded in the forest civilization  traditions of Dharma and harmony that India embraced during its prosperous history; a mindset increasingly attracted to a desert civilization’s zero-sum modes of survival and self-preservation that appeared more pragmatic in a once-flourishing land, but now looted and scorched by the British Raj, abounding only in scarcity.
Margayya’s natural entrepreneurial drive was in sync with the Vidura Neeti that promoted the virtue of self-employment. His mind constantly tinkered with ideas for startups. He wanted to secure the financial future of his wife Meenakshi, and son, Balu. When Margayya witnessed impoverished townspeople using an unclaimed corpse to extract small-change from passersby for a funeral (and booze), and when he observes people risking life and limb to earn a few paise, he is struck by the power of money. “People did anything for money. Money was men’s greatest need, like air or food…Money alone is important in this world. Everything else will come to us naturally if we have money in our purse.“. Here, he appears to gain some intuition about Chanakya’s words (dharmasya moolam artha). Indeed, a prosperous and developed nation is best equipped to preserve and propagate Dharma and harmony, else the rule of the desert will reign. His goal from the day he quarrels with the co-op secretary is to reach the top of the wealth pyramid and through this wealth, acquire everything else. And right there, Margayya parted ways with Vidura and Chanakya and followed his own path and rules.
Like a Yogi, but for all the wrong reasons, Margayya constantly meditated on money and through this manthana emerged all kinds of discoveries. His analysis enabled him to delineate the subtle differences betweenmoney, riches, wealth, and fortune. Wealth, in particular, contained elements of transcendence as well as Jugaad. “Riches any hard-working fool could attain by some watchfulness, while acquiring wealth was an extraordinary specialized job. It came to persons who had on them the grace of the Goddess fully and who could use their wits“. If Ramanujan‘s amazing ganita results were achieved through the blessings of Lakshmi as Namagiri Amman in his dreams, Margayya’s self-serving schemes too (in his mind) were due to the blessings of Lakshmi. Through the mind of this ‘financial mystic’, we get to see the infinite recursive patterns hidden within ‘interest’.
“There was probably no other person in the whole country who had meditated so much on the question of interest. Margayya’s mind was full of it. Night and day he sat and brooded over it. The more he thought of it the more it seemed to him the greatest wonder of creation. It combined in it the mystery of birth and multiplication…Every rupee, Margayya felt, contained in it seed of another rupee and that seed in it another seed and so on and on to infinity. It was something like the firmament, endless stars and within each star an endless firmament and within each one further endless … It bordered on mystic perception. It gave him the feeling of being part of an infinite existence.”
Such was Margayya’s devotion to the process of managing interest rates and accumulating wealth, that he was even able to give up his old addiction to snuff so that he could pursue his ‘yoga’ on all four cylinders which would free him from all worldly wants. A side-effect of this one-track meditation is Margayya’s general cluelessness and disdain for topics unrelated to his money, and therein lie the seeds of his downfall.
Margayya is never really happy throughout the story. He obtains wealth and power, but is never able to conquer his senses, and always yields to moha, lobha, and krodha, which ultimately combine to ruin him.
Margayya has no use for the Dharma that accords to the elder brother the respected position of a second father , being far more interested in grabbing his share of the family property. He is quite sad that the Hindu Samaj prevented a complete takeover of the house and had to make do with a half-share (“he would willingly have seen his brother’s family perish without water by closing it to them, but public opinion prevented the exercise of his right.”).
He has no use for Saraswati and learning, which is dismissed as a derivative product that can be purchased on-demand (“‘A man with whom the Goddess of Wealth favours need not worry much. He can buy all the knowledge he requires.“. The dharmic concept of profitability, Shubh Labh, is rejected in favor of amassing wealth regardless of all consequences to others, to his family, and even to himself.
He has no qualms about misusing kama and rejecting dharma in order to hoard wealth and acquire power. Moha blinds his eye like a Dhritharashtra to his son’s faults, and in any case, he convinces himself that a single-minded pursuit of Artha is the key that unlocked all the doors in this world for himself and his family. Every minute of his life is invested in this material quest, and it begins to acquire almost a spiritual quality. In short, Margayya’s misunderstanding of the priorities and implications of the Purusharthas leads him astray. Grihasthashrama Dharma takes a back seat. Moral relativism and a materialist clamor for rights overrides duties, replacing Hinduism’s contextual Dharma ethics  at every decision making fork in Margayya’s life journey.
Ultimately, Margayya begins to make money by the sackful. The more he made, the more it consumed him, until this activity completely drained him of his capacity to think straight. In a momentary lapse of reason, the coldly calculative Margayya is replaced by an angry, panic-stricken father. He loses control of his senses and strikes out against Dr. Pal, the very instrument that brought him all the wealth, and in one stroke, Dr. Pal ensures that all those earnings are taken away. Without the firm guidance of Dharma, Margayya the path finder himself loses his bearings, and returns to square one, financially bankrupt. There is some recognition in the end by Margayya of what he lost in his obsessive pursuit and why. The readers get a story filled with lessons from Dharma traditions.
The book has several memorable characters, but for brevity, we’ll focus here on Margayya’s friend, Dr. Pal.
Dr. Pal, Social Scientist
First, a brief introduction to Dr. Havelock Ellis (1859-1939). He was a contemporary of Sigmund Freud (1856-1939). Unlike India, where Kama was always recognized as one of the Purusharthas and celebrated in poetry, song, dance, painting, and sculpture, the Europeans in Dr. Ellis’ time were repressed by the strictures of Victorian morality. Ellis boldly shattered several taboos although he was indifferent to the dharmic/adharmic impact of his work. He appears to have been a proponent of Eugenics and oddly okay with the Nazi sterilization program. Freud appears to have borrowed some ideas from Ellis for his psychoanalytical theories .
Dr. Pal is the instrument that befriends, makes, and finally breaks Margayya (It’s unclear how he became “Dr”). He is a journalist and an author and a sociologist who is influenced by Ellis’ work. Like India’s eminent journalists, authors, and social scientists today, Pal too is a scientific expert.
He mashed together Vatsyayana’s Kamasutra and Dr. Ellis’ liberating ideas to create a scientific cocktail and distilled this wisdom into an illustrated book titled ‘Bed Life’. Margayya here represents the mentally colonized and under informed native who is overawed by ‘modern science’ label that claims to enhances and elevates an ancient Indian treatise. Margayya’s Lobha overcomes his instinctive disgust for Dr. Pal’s work and he benefits immensely from the proceeds obtained by publishing this bestseller (renamed ‘Domestic Harmony’ to avoid legal scrutiny and obscenity lawsuits). Margayya’s growth is seeded by the ill-gotten gain obtained from this salacious ‘digestion’ of Kamasutra.
Dr. Pal is the western-influenced free-thinking rebel for whom ‘anything goes’. Later, he brings to Margayya the steady supply of clientele required to sustain the latter’s Ponzi scheme. Dr. Pal is a double-edged weapon that Margayya tries to control. Despite Margayya’s best attempts to keep Dr. Pal away from his family, his corrosive influence begins to consume Margayya’s married son, and drives him to debauchery. At this point, Margayya loses his composure and beats up Dr. Pal who hits back by completely ruining Margayya, thereby completing the karmic cycle.
Lighter Side: Margayya versus Modi
Margayya loved cash, and only cash. “‘What am I to do with property?’ he said. ‘I want only money, not brick and lime or mud,’ he reflected when he reconverted his attached property into cash. Margayya seems happy only when he is counting cash. “…. the moment he reached home, he counted the notes again, bundled them up in tidy little batches, the lovely five-rupee and ten-rupee and the most handsome piece of paper – the green hundred-rupee note” .
Per RBI records, the thousand rupee note was introduced in 1938, withdrawn prior to independence, and reintroduced in 1954 . It is possible there wasn’t a significant percentage of high denomination notes (500/1000) in circulation during a time when these amounts were princely sums. Margayya’s Ponzi scheme attracted so many greedy and shady investors that nearby banks began to lose their deposits. However, no one in his office had any clue about his net worth. Margayya would’ve preferred higher denominations to hundred-rupee notes since he was running out of space for his cash stash at home (“there were currency bundles stacked up a foot high all over the floor.“). We’ve read in the newspapers how certain Indian co-op banks operate in present times, and why they’ve become a target for tax evasion investigators. Modi with his demonetization and push for a less-cash society could’ve badly dented both Margayya and the Malgudi co-op.
RK Narayan’s Writing
It is interesting to compare RK Narayan with Shashi Tharoor, another Indian writer whose English novels are popular. RK Narayan’s works are popular all over India for their relatively straightforward rendering and simple English, while Tharoor’s target audience appears to be the westernized elite in and outside India.
Maybe she's trying to learn English. I salute her spirit and am proud to contribute to her goal, despite your condescending elitist tone. https://t.co/MerK9HT557
It is not surprising that Tharoor chose to focus on, and expressed contempt for Narayan’s simple English, and was frustrated by RK Narayan’s indifference to a language that colonized Indian minds. Mocking his English as a ‘translation’ is actually a compliment, because when I read RK Narayan, it is like reading a timeless story in my mother tongue about our civilization, people, and way of life. On the other hand, the well-written prose in Tharoor’s ‘Great Indian Novel’ based on the Mahabharata gives it kerb appeal, but cannot mask its alienating lack of authenticity.
A purely intellectual view of itihasa is reductionist and guaranteed to fall short. While Tharoor has spoken eloquently about India’s heritage and its wisdom, he remains confused about the differences between religion and Dharma, and intellectual versus the adhyatmic . An entire generation of mentally colonized Indian writers in the last few decades, armed with excellent English, and indoctrinated in the Euro-centric humanities remains proudly clueless about the sacred art traditions of Bharatvarsha.Even if they wrote in an Indian language, it would still sound foreign. In contrast, RK Narayan as a child imbibed India’s Itihasa and Sanskriti from his grandmother. Perhaps it is this learning that is reflected in his stories.
There is no independent existence for, and artificial demarcation between, the secular/outer world and the sacred/inner realm in the ‘Financial Expert’. This reflects India’s unified view of reality. Preserving this integral approach  gives RK Narayan’s simple prose its powerful universal appeal. Injecting sophisticated western structures would actually interfere with, and diminish this impact. Just as Ananda Coomaraswamy noted in The Dance of Siva  that inserting western harmony in order to ‘enhance’ a sangeetam recitalwould be unnecessary and detrimental. Indeed, this integral perspective indicates that RK Narayan’s writings are part of a long, unbroken artistic tradition that follows the Natya Sastra (itself rooted in the four Vedas).
Bharata’s Natya Sastra  is the most influential ancient exposition on dramaturgy, performing arts, and aesthetics in the world , which was accessible to all sections of the society without geographical or linguistic restrictions. Rajiv Malhotra notes (emphasis mine) that the Natya Sastra “treats ‘natya’ as the total art form, including representation, poetry, dance, music, make-up and indeed the whole world. It is an organic and integral view encompassing the Vedic rituals, Shaivite dance and music, and the epic tales. The eight traditional rasas (love, humour, heroism, wonder, anger, sorrow, disgust, and fear) mirror the real world and come together in pursuit of the ‘purusharthas’ (human goal).” One can find all traditional rasas within the pages of the ‘Financial Expert’. We will end with RK Narayan’s own words in his 1964 book Gods, Demons and Others , where he shares his views regarding literature. He emphatically affirms the integrally unified perspective of Natya Sastra over a synthesizing approach (emphasis mine):
“Everythingis interrelated. Stories, scriptures, ethics, philosophy, grammar, astrology, astronomy, semantics, mysticism, and moral codes – each forms part and parcel for a totallife and is indispensable for the attainment of a four-square understanding of existence.
Literature is not a branch of study to be placed in a separate compartment, for the edification only of scholars, but a comprehensive and artistic medium of expression to benefit the literate and the illiterate alike. A true literary composition should appeal in an infinite variety of ways; any set of stanzas of the Ramayana could be set to music and sung, narrated with dialogue and action, and treated as the finest drama, studied analytically for an understanding of the subtleties of language and grammar, or distilled finely to yield esoteric truths“.
The fundamental characteristic of Bharatiya culture is that it looks upon life as an integrated whole. -Pandit Deendayal Upadhyaya pic.twitter.com/zbUKILUIKh
After our preceding article on Romantic Sanskrit Poetry, it is only natural for people to ask whether our illustrious culture should be romantic, let alone, romanticised. Indeed, the current dispensation in the natural discourse seems to believe that everything but the legitimately native and authentically Indic, can be associated with such a feeling.
While we previously established not only the contours for Classical Indic Literature and provided redolently romantic examples of its high culture poetry, it is also important to understand the place of Romance in our culture. If there is opposition from libertine liberals to anything Sanskritic on the one end, there is opposition from Krypto-conservatives and their dour dreams of dreary duty only, on the other. But a marriage and a relationship between a man and woman is more than just about duty.
Dharmaprovides the basis to govern and preserve a relationship, and even makes a marriage meaningful, but it is the sentiment of Sringara that nourishes it. Even our greatest Kings, Warriors, and Avataras knew that Sringara (Romance) is also Part of our Culture.
Sringara, or as it is said stylishly in Shuddh Hindi, “Shringaar“, is of central importance not only in Indic Civilization, but in Dharmic culture as well. After all, the society that celebrates Siva-Sakti, and the equal halves of one soul that make a marriage of man and woman, can never be far from the Sringaaric.
Sri Rama‘s incarnation as Maryada Purushottam was the Perfect man doing Perfect duty, to the point of self-denial and self-abnegation. In our callous and foolish era, libertines disrespectfully refer to him as “misogynist”, despite his proper behaviour and even charming gentility around women. But selfish creatures cannot be expected to understand the self-sacrificing. Perfect Dharma demands that a King’s duty places his subjects before his own family, even his own wife. But that degree of perfection was only possible in an era of perfection, or near perfection (the Treta Yuga). In the Kali Yuga, even great and self-sacrificing men should not be expected to give up their faithful and loving wives today due to idle gossip, because subjects themselves have become corrupt and immoral.
Sita could expect the protection of a Maharishi like Valmiki—but where are such venerable elders today? As such, it is important to understand that, beyond the Dharma of Ram, beyond the Sacrifice of Ram, was the Romantic Nature of Ram. In an era when Kings commonly took many wives, Rama restricted himself to only one…why?
Chahe rajsinghasan par ho ya kusha ke asan par, har sthan par, Ram Sita ke bina adhora rahega.
Whether on the Throne of Kings or the Seat of Ascetics, in whatsoever place, Ram without Sita, is incomplete
Dharma does not mean denying our emotions and feelings. Dharma means relying on duty to channel and refine our feelings, so that we take the course of action that benefits the most people, rather than just the few, or ourselves.
A handsome, narashardula (tiger among men), peerless warrior, and great Emperor, lived the rest of his life in loneliness, pining over Sita, the only woman he ever loved, and ever married. He even commissioned the fashioning of a gold statue of her in remembrance.
As such, while Veera-rasa predominates throughout the Ramayana, there is undoubtedly a strong element of Sringara-rasa. The Romantic Love Sita and Rama shared for each other transcended not only their time, but inspires for all time. In an era when people fall in and out of relationships, or due to android applications—don’t even need them, how insolent to cast aspersion on such transcendental lovers? If newly wedded couples today are blessed with the benediction that they be like Sita & Rama, it is not merely so that they do their duty for society together (although that too is important). Rather, it is so that they too may have such a love.
Fraternity boys may not have time for such a conception of women. Red pill retrograde reading may be the present fraternal fashion. But to be properly prepared for marriage, a more sophisticated understanding of the opposite gender is required. To deny women love, is to deny women life. Abuse is certainly criminal, but neglect is truly sinful. Different women may have different natures, and not all women may be hopeless romantics (some may in fact exploit that sentiment, courtesy 498A, etc), but to not understand their general need for romantic love, and to perennially obsess over the anatomical and chemical, without contemplating the emotional, is foolishness. Lust is fleeting, and Duty is lasting, but it is Romantic Love that inspires and renews.
Ironically, the many pretenders to “player-hood” and catatonic khiladis who tom-cat about, fail to recognise precisely why the much-married Sri Krishna was so successful with women, even in his youth. Lust and the carnal are ephemeral; romantic love, when sought with skill is transcendental. Six-pack abs and well-heeled fabs may get attention, but it is charm that captivates it, and character that keeps it.
Confident attitude may be important, but charming disposition and gentlemanly conduct are crucial. Brutish behaviour may get attention, but it is not always good attention. The brazen braggart and boorish bouffon, are mere infants in the eyes of women, who prefer men to mere boys. Krishna was an invincible warrior, a cunning strategist, and a clever king among men, but he was also a cultivated gentleman, a charming conversationalist, an intoxicating instrumentalist, and above all, a cultured romanticist. Funny how would-be “hypermasculine”, self-declared “defenders of Dharma” forget that today. That is why it is important to study Nara Dharma properly, rather than merely concoct uni-dimensional understandings of Dharma and Nara and Naari.
Lord Krishna was the complete man, that is why women craved him.
The true defender of Dharma, is thus, neither brutish nor churlish, nor is he a braggart nor a bouffon. Rather than stomp about in aggressive assertion of his alleged greatness and “proficiency in ritual”, he exudes his values through his conduct, character, and conversation. The Redpill movement, personified by such storied lotharios as this lout, may have plenty of wrong ideas, but they are right about one thing: how you project yourself is more important than what you say.
How ironic that the most misogynistically medieval of forces, and the most oppressive of ideologies, have come to occupy the romantic space in the Indic mindspace today, due to bollywood. But while anti-national producers are to blame, the public at large bears its share of responsibility. After all, what measures has it taken to rollback this romantic monopoly marketing attempt? What of the volcanic growth of revolting “item dances”. Why must we look elsewhere, when Bharatiya Sanskriti perfected Romance?
A culture that knows not the import of courtship is a culture that has collapsed. When Romance becomes a mere veneer for Lust, when it too becomes a commodity for one day of candy sales, then lovers become nominal, replaceable, and interchangeable. Sringara is not mere Rati bhava (erotic feeling). Kama deva and Rati are indeed wedded together, but it is the combination of both that gives us the full spectrum of romantic love. It is why grihasthashrama is Dharma in fullness, not merely because of rati-bhava, but because of Sringara.
Premacomes in many forms: Vatsalyam, Bhakti, Mitrata—all are important. But as great as these all are in their own ways, Sringara is the most ecstatic. It is not for nothing that the author of the Natya Sastra, the great Sage…
…Bharat consecrated ‘Shringara’- love, as the apex of all ‘Rasas’, as if he was pre-determining the course of Indian arts – painting and sculpture, which later discovered their relevance and prime thrust mainly in love. If anything, Bharat said, was ‘sacred, pure, placid and worthy for eye’, it would be some aspect of ‘Shringara’. 
Arranged marriage has been the traditional model in our society, but that has never denied the importance of either romance or consent.Rukmini’s letter to Krishna asking him to rescue her, is a prime example of this. This is the society of the Svayamvara, where women cannot be seen as mere pawns for political alliances courtesy of the marital. They have their own adhikara too. Yes, they must choose wisely(something many aren’t doing of late), and Arranged Marriage with Consent, offers one such avenue, which is certainly less risky than commercialised industrialised “live-in” arrangements, which maybe start “in love”, but usually end up in “the clinic”. As such, there must be a balancing of interests:
1) Preserving the societal fabric for the next generation, 2) Providing a healthy environment for the nurturing of children, and yes, 3) Romantic compatibility.
The rights of women cannot be trampled upon in the matter of marriage. True, difficult times reduce freedoms for both men and women. But there is a difference between filtering eligible suitors from which to choose, and taking away choice completely. Rukmini was herself put in such a desperate position. This is where this daughter of Vidarbha demonstrated her strength as a woman and wrote a letter to Krishna declaring her love for him.
But Rukminichose wisely, not merely based on fleeting caprice, but on character (and yes, charm). She exercised her rights responsibly. It is important to consider character compatibility along with eligibility and mass-marketed marriageability. Match-making must not be a simple meat-market or political calculation that makes pawns of progeny. It is also a sacred union of souls and a sentimental bond. The Lord himself answered her call, and respected her choice.
Why wax nostalgic over DDLJ, when our Ancient Civilization already produced the real deal?
Main Yoddha bhi hoon!
For a long time, poets and commentators have used the wrong term, haranam to refer to the Rescue of Rukmini, when it is Rakshanam. The correct word is rakshanam or nistaaranam, because as Krishna himself says, he did not kidnap her, Rukmini called him. He responded to her letter asking him to rescue her and take her away from Vidarbha.
Lord Krishna’s example, in Rukmini Rakshana, was emulated by none other than that most Ideal of Rajputs: Maharana Pratap. Mewar’s greatest son chivalrously rescued a Rajput Princess who wrote a pleading letter to him. She was despicably being forced to marry a mughal. He heroically liberated her from her foolish relatives, and taking her back to his kingdom, he then married her, with all religious rites. Thus we see not only the intersection of Legend with History, but Duty with Romance. Dharma and Sringara are not polar opposites or antipodes, but are complements. Sringara gives Dharma sentiment, and Dharma gives Sringara meaning.
“Romance is the glamour which turns the dust of everyday life into a golden haze” – Elinor Glyn
All this is naturally causing indigestion to our krypto-conservatives on the dolt-right, so let me properly contextualise this for their edification:
Compatibility is not based on fleeting fancy or temporary lusts of the moment. Romance is not a mere veneer or hallmark style commodisation of sentiment. Sringara is meant to ennoble us beyond the everyday erotic. Where others see mere biology or TFR, Sringara in its full sense, exhorts good character and great conduct. Rukmini, Sita, and Savitriall sought out Sringara, but they pursued it the right way, looking for the right match based on long-term interests, societal good, and yes, noble romantic sentiment.
Savitri’s own choice showed her superiority over the women of today (and the less said about the men of today the better…but I digress). This Princess of Madra chose a man down on his luck but with good character to marry. She then became the veritable Lakshmi of the House by not only restoring him to his family’s ancestral kingdom, but restoring him to life. Sita herself forever abided by duty, but not only did she resist the lustful seduction attempts of Ravana in the face of imprisonment, inducements, and threats over the course of a year of torment, but she also sought out her Romance with Rama the right way.
Even the tale of Usha, and the grandson of Krishna named Aniruddha (a chip off-a chip off-the old block), is a romantic one. Usha sees the handsome Aniruddha in her dream, has her friend draw pictures of the illustrious princes of her time, and falls in love with this Prince of Dvaraka after hearing of his good qualities.
Thus, the surrender of Sringara is the single biggest strategic blunder by our Samskruthi Senapatis. Even more vile, has been the venal conflation of it by these copycats with mere “sensuality” and prioritisation of the ever compounding, compound-hungry, self-serving pedantry to pervade it. Before teaching others to certify them in their little social media certificate programs, it’s important to actually learn our culture & history correctly.
Sringara, therefore, is a critical aspect not only to revival of culture and civilization, but revival of civilized life and the beauty of life itself.
The Kashmiri commentator Anandavardhana wrote in his Dhvanyaloka : “In the shoreless world of poetry, the poet is the unique creator. Everything becomes transformed into the way he envisions it. If the poet is emotionally moved (lit. ‘in love’) in his poems, then the whole world is infused with rasa. But if he be without an interest in the senses (vitaraga), then everything will become dry (nirasa). (Dhvanyaloka, III. 43). [2,156]
The game of life must not only be played with discipline, and skill, but also with style, and in the right places, occasional sentiment.
Those identifying with the Dharmic view in India typically fall into two camps with respect to this topic. On the one hand we have those looking to create a drab and charmless society, where culture is only about mechanical karma, and Prema is only valid for Bhagavan (God). On the other we have the hippie free spirits or libertine liberals who, despite their undoubted patriotism, are tribalists (i.e. modern global types who nevertheless cheer for their home team) who seek to map their “liberal”/”feminist”/”new age Male” views on to Hindu Dharma, and frequently see sex detached from love.
Despite their diametrically opposing views, both of them fail to understand the importance of Sringara to our tradition. To the paleo-conservatives, romantic love is seen as a valentine’s day derived western import and an impediment to their dream society of boring severity. To others, romance is seen onlythrough western rom-coms or bollywood buffoonery, where “love” is a commodity, and thus, not truly romantic, nor specifically, “True Love”. In the wake of all this, we chart the middle path.
Whether it’s Sita-Rama, Savitri-Satyavan, Indumati-Aja, Malati-Madhava or even the nameless Yakshi & Yaksha of Meghadootha, Romance has always been an inseparable part of our Indic Culture, Tradition, and Civilization.
It has, in fact, been a part of it from the very beginning. The Brihadaranyaka Upanishad tells us in the Fourth Brahmana, of how the Supreme Being became lonely and wished for a second. Dividing into 2, what once had no gender, re-emerged as two lovers: a man and woman in eternal embrace. That is the beginning of creation. [8, 164]
And, for all the attempts to brand Hindu culture as regressive towards women on account of Sati, how many people know of King Aja who inconsolably climbed upon his wife’s funeral pyre? He had to be dragged down, because he had a responsibility to rule. As soon as his minor son came of age, he starved himself so as to reunite with his beloved Indumati. Separating cases of societal misconduct on involutary Sati (anyways barred by Dharmasastra in the Kali Yuga) from the nature of certain ideals is important; otherwise, it is emblematic of a desire to misconstrue and misportray. Aja, by the way, was none other than the grandfather of Rama.
Classical India was replete with such famous pairings. Even great romantic heroes such as Udayana Vatsaraja (the King of Vatsa) appeared in numerous romantic escapades that would put Don Giovanni to shame. But while the latter featured in eponymous operas, whither the Vatsaraja in bollywood? Dramas abound in his name, with such classical works as Svapnavasavadatta and Ratnavali, and yet, no knowledge, let alone mention of this Romantic Hero. It’s why this article by sickularatti is so ignorant. Ancient India did have such figures, but Lutyenswallahs simply refuse to acknowledge this, due to their own agendas.
Sringara Rasa is Romantic Love and Romantic Sentiment. In fact, so sophisticated was Bharatavarsha’s approach to romance, that our literature even divided it into two main categories: Vipralambha & Sambhoga.
Vipralambha Sringara—Love in Separation
This is further divided into two kinds:
Ayoga- the Non-consummation of marriage, and
Viprayoga-the Separation of the lovers deep in love (after marriage). “The former which arises from the dependent position of one or the other of the parties through distance or the intervention of adverse fate, has ten stages, ‘abhilasha, chinthaa etc.,..; the latter occurs through maana, pravaasa or some such cause.‘” [2, 3]
Sambhoga—Love in Union
Sambhoga is Love in Union. Vivaha is naturally the best form of this, and birth of a child, also part of the romance. After all, what demonstrates the love of another than wanting to join your qualities together?
Sambhoga has many elements including seeing, conversing, embracing, kissing, and consummation. In fact, the word Sambhoga literally means “mutual enjoyment”—which characterises not only the Indic view of love but also of sex…so whose society is chauvinist now?
This topic, in fact, will merit a deeper discussion in future articles already prepared. In any event, all this is well and good for a “classical” construct. But what of modernity? What about the here and now?
Many of you may be concerned. Parents may be bewildered at the notion of their children being distracted, and college boys fretting that their anime fantasies may now be spoiled. But look around, youth are already distracted, and are increasingly becoming depraved. Modern media, be it movies, TV, or most powerful of all, the internet, has made it possible to not only mould young minds, but to misinform and even misguide them. Is it any wonder divorce has sky-rocketed, and fidelity has plummeted? Many are having more sex than ever before, with more ‘lovers’ than ever before, but how many actually love? More importantly, how many are actually happy?
Romance is best when it is balanced with responsibility. Charisma is a passing fad, but Character is timeless. Character & Charm best of all.
If men are guilty of superficiality based on looks and lust, then women are guilty of weighing only material gains and fashionability. Just because bollywood portrays pardesis as “romantic” doesn’t mean that is the case. Just because you only see a particular medieval set of monarchs doesn’t mean they embody nobility. Stop doing merely what you are told is trendy, and use your own judgment to judge what is right for you.
Looks fade, and even Romance ebbs and flows, it is a common Dharma rooted in a common ideal of character, and a common lifestyle, with common loyalties, that binds couples.Romance is most meaningful when we admire not only looks, but also inner nobility. True, individuals can enhance their looks & appeal (marketing is in fact not all that new after all), and can put their best foot forward. They can even become accomplished like Ravana was. But it is character that is the true bond of any relationship. Superficialities are a means of catching and keeping interest.
But as with weapons of war, these Suhstras of Sringara are not to be used irresponsibly. To seduce is sinful, as it is deceit with ill-intention. It is superior to charm and to in turn, be charmed. Suhstra too requires Sastra, and wiles must be wielded as weapons are…with care. Woman too, wields many weapons, none more devastating than her eyes. But before you can get to the intermediate and advanced levels, learn the basics.
Learn how to wash properly
Learn how to dress properly
Learn how to behave properly
Learn how to charm properly
What is charm? It is the implicit appreciation of the presence of another. It is assuredness, without imposition. It is social grace and charisma. This does not always require song, and dance, or painting or a Versace wardrobe or a huge performance. It can be as simple as knowing how to have a conversation, or to interject it periodically with poetry. It’s not so much what you say…but…how you say it.
Much may be made of the scene ending here, but for those who know Dharmasastra, Gandharva vivaha was also a legitimate form of marriage. Though usually preceded by rounds around the fire or at least garlanding or giving of rings, Gandharva vivaha (gandharva style of marriage) required no rituals and results in union of mutual consent. Though it is not recommended, as men in this era duping women have shown, in the ancient times, it nevertheless resulted in commitment, as those who have seen Baahubali know both characters effectively considered themselves married after this song.
Since we’re on the topic of the Romantic, I thought I might use this as a segue to a little advice to all the would-be womanisers and wannabe Carrie Bradshaws out there.
As we’re now well into the era of “Love Marriage” I thought I might bring a healthier perspective to those of us who have dipped their toe (or dived headfirst) into the dating scene. I know there are plenty of working professionals today who continue to go the “Arranged” route and others who go the dating route—I am not judging either way, just giving helpful advice for both. This applies especially for guys PIO, NRI or even NIR —but gals as well. Whatever you decide to do, it’s always better to first learn from those older to you. Then make your own choice.
1. Do Not take rejection personally.
I can’t stress this one enough, whether it’s an arranged Match that didn’t work out or a college girlfriend/boyfriend. It’s admittedly very hard to do (especially when we are young and obsessed with what others think (early vs late 20s)), but most people aren’t told this early enough. There are several ways to cope with this. One is the tried and tested “plenty of fish in the sea”/ “your loss”. Another, per Ovid, is to take a trip with a trusted friend to some safe place, and gain perspective. But perhaps the all time best, in my opinion, is that the other person simply isn’t “the One”. Many people may not believe in soulmates, but for those who navigate the treacherous waters of the dating world—this is the best defence when a romantic escapade doesn’t work out. Even if you don’t believe in “The One”, accept the fact that you weren’t right for each other, because no matter how much sense it makes in your head, your theory is invalid if it doesn’t work in practice.
Not constructively processing rejection is fraught with dangers. We’ve all heard the old adage “Hell hath no fury like a woman scorned”, and the frequent and tragic cases of acid throwers in South Asia are simply horrid. While strong punishment may deter some of this, it is imperative that fathers, uncles, and elder brothers/friends need to dissuade their idiot juvenile sons/nephews/brothers from such ideas by telling them this factoid from day 1.
A real man, knows how to control himself. Same goes for you ladies.
Unfortunately, the romantic scene has become something of an extra-curricular activity or time pass. Courting and Courtship was once a high art, which has now devolved into the hookup culture or irresponsible and frequently unprotected sex. Rather than the rare exception, the one-night stand has, for all too many people, become the rule.
This one is appropriate especially for the gals, because, well, let’s face it, the biological clock starts ticking earlier for you (you don’t have to take my word for it) . This makes #1 easier, since the approach is to find the person you should marry. In essence, girls and guys should focus on Mr/Miss Right rather than Right now.
Ladies, I hate to say it, but this one is up to you. So if you’re not going the arranged route, and decide early on to put yourself in the market for a boyfriend-en route to-husband—don’t date on in an endless relationship to nowhere, or have a string of affairs to the bottom if you break up, but make him court you with long-term intentions.
There is plenty of nonsense out there, especially in this post-SATC world that makes the Carrie Bradshaw lifestyle glamorous—but check in with your single female friends/cousins in their late 30s and 40s—and ask if what the third wavers call “sex-positive” really is all that fulfilling.
And to all the wannabe khiladis, look no further than one of the all-time great fictional playboys, Sam Malone. The latter years showed just how empty his life was, no matter how many women filled his social calendar. The allure of fast times, fast women, and fast cars runs out real fast when father time comes knocking. So find a path that works for you, maybe even at your own pace, but don’t get suckered in by fashionable puffery in cosmo, playboy, MGTOW, jezebel, or whatever other intellectual cul-de-sac in which you find yourself.
3. Guys, don’t complain, Up your game
One of the reasons arranged marriage has been emphasised by elders for so-long is because expectations are never the same. Many women can expect the world and, well let’s face it, we guys are lazy.
If you think boorish behaviour and being a jackass will get you far, you need to get your head examined, or at least see a different kind of doctor.
There is a difference between self-assured confidence, and off-putting crudity. You may gain the fleeting fancy of the lowest common denominator, but if you a looking for a quality girl, of good character, that is not the way.
Learn the fine art of charm. Don’t just awkwardly sing or poorly play the guitar. Master the fine art of conversation, refine yourself. Learn Poetry.
What is charm? It is the tacit expression of pleasure in the company of another. In contrast to self-serving sharks and self-involved screechers, a charming person is neither looking to “dominate” nor lead on a person, but is self-assured, confident, & calm. Exude charm.
4. Put your Best Foot forward
There’s a difference between trying to be the best version of yourself or doing a little brand-building, and out and out pretending to be something you’re not.
It’s why Vatsyayana stresses the importance of the 64 Arts. Graduating from a good school is good, so is having a great job or “high iq”. But finding the right person to marry isn’t simply a matter of exchanging genome charts. This is where cultivating yourself (something we have stressed throughout many topics) comes in handy. If you want to spend the rest of your life with someone, merely finding “a girl who likes playing playstation” is probably not the way to go.
Also, hygiene is very important—and yes ladies—this means you too.
5. Be courteous
Guys, don’t get into this moronic trend of “negging” where you openly insult girls to catch their interest. But do be playful and politely joke around with them. The point is for both of you to have fun . If you’re not interested in the girl, don’t be mean and destroy her already fragile ego ( girl world is ruthless enough as it is—and photoshopped magazines certainly don’t help).
Learn to listen.Don’t just hear what the other person is saying, listen and digest it.
And ladies, politely let down guys you are not interested in. It’s the best way to ensure (though not necessarily guarantee) they don’t end up walking on the dark side or enter the forbidden land of Darr. But, also do recognise that some people are unfortunately obsessive groupies or creeps or mentally ill—so do be careful, and if it becomes apparent, then avoid and take action to distance and protect yourself.I should note that, this is yet another reason why many advocate and even prefer the arranged courting/marriage path.
Your relatives and family friends can already do a decent job of filtering out most people with such issues. They can certainly do this much better than WhatsApp, Tinder, OkCupid, and whatever else you kids are on this days.
6. Don’t lead people on
There was recently an internet meme that asked men and women to break the cycle of players/jerks and [rhymes with witches]. It showed how debutante-ingénues and blue-eyed boys are taken in by these characters and turned into the very thing that once harmed them.
The single easiest way to break this cycle is to not lead people on. If you’re not interested, or you simply don’t see a future, break it off early—or best of all, don’t get involved in the first place. Yes, every now and then we run into a hottie who captivates us, but self-restraint is part of being an adult as well.
7. Think long term
I’m not saying declare your love on the first meeting itself, or ask what the other would name a first child on the first date, but don’t be a flake either.
Don’t put off the tough questions till after you’re deep into a relationship or reached a point of no return (i.e. engagement, moving in, etc). Questions about a future child’s religion, culture, language—or your future place of residence are all important.
These should be anyways factors in deciding whom you enter into a relationship with either right away—or where appropriate, after a few weeks/ months in.
In fact, one particular case merits mentioning. An NRI college girl a long time ago was known to not date at all. When asked by the boys and girls in her friends circle why, she said she just couldn’t bear the idea of going through serial and pointless heartbreak without any commitment. To go through serious emotional pain without any certainty of some commitment seemed to dilute the potential of marriage in her mind. She figured she’d be better off focusing on her studies, and then have her family suggest eligible suitors from which she could choose. This may not be everyone’s view, and certainly there are those who find their spouses in college, etc. Nevertheless, it is a useful anecdote to explain why even if you choose to enter into relationships, make sure they’re ones with serious long term potential.
8. Be age appropriate.
Dating in high school is generally not advisable, whatever the stories may be coming out of DPS. I’m not saying go crazy in college when the cage door is opened, but it’s a good idea to focus on your education and discipline yourself before you go off to University (it’s why our ancient texts referred to student life as “brahmacharya”). True, a bachelors’ is often itself a stepping stone to a masters’ degree or beyond, but there’s no point in distracting yourself even before you’ve secured that first step (college admission) in your career/profession.
A degree of emotional maturity too is also advisable. And the whole May-December Romance thing is a mirage. Don’t waste your time pursuing something that clearly has no chance at long term viability (just ask Demi Moore or the countless old millionaires with gold-digging wives).
9. Be careful. Looks can be Deceiving.
Sometimes, parents of a boy or girl don’t know, sometimes they try to pass them off as something else.
I hate to break it to you boys and girls, but not every woman with a pretty face is a lady and not every man with seductive sophistication is a gentleman. There are goldiggers and players/cads out there who play with your hearts to advance their own agendas and vanities. That’s why it’s important not to fall head over heels—but to use your head and evaluate and even test whether the person who has so enamoured you really is what he or she claims to be. It’s also additional reason to not get too intimate too quickly (or further reason to wait until you’re married, if you feel that’s best as our sastras do). “Everyone is doing it” is not a reason to start, especially if you’re a girl. Actions do have consequences, so choose wisely. (If you’re a girl, test the guy to see if his profession of love is genuine. Make him wait…best of all…until marriage). Just to give you girls a bit more help, there is a saying among “Modern” men today that you may not like, but that you probably need to hear, so here goes : ‘Why buy the cow, when you get the milk for free‘. It is rude, it is crude, but it is a little insight into the male mind. Draw your own conclusions.
All too many innocent girls end up not only breaking ties with their family, but engaging in a life that they would not otherwise embark on because an abusive boyfriend takes predatory advantage of their love. Remember, if he really loves you, he won’t make you degrade yourself, or do something you feel would compromise your character, or end up in some internet video (like poor Miss Hilton)…he may walk off and sulk or grumble, but will thank you (years) later and admit you were right—if he actually loves you. If he doesn’t love you, then well, he’ll drop you faster than you can say “Mujhse Shaadi Karoge”.
What’s more, due to the influence of some malignant fundoos (guys and girls), not every person out there is harmless either and may shower you with attention and affection one minute, then withdraw it the next if you don’t go along with them—repeating the process with several other partners, sometimes simultaneously. So please use your best judgment when you meet someone new—and take care to keep your friends (and ideally families) in the loop as well. This is the best way to make sure you find your someone special—while staying safe.
10. Be Honest
This of course is within reason, but the general principle does hold. If you don’t want to move or you don’t want kids, say so from day 1. Don’t fudge the issue so as to make someone commit on false pretences. While those who go the arranged route aren’t as (generally) encumbered by questions of romantic pasts, this is a factor for those who date. Again, better to be honest—within reason of course.
There is of course plenty more advice I could proffer—but I can’t give away all the crown jewels of House Nripathi …I will conclude with this though: The most important thing is to try to have a good time, and remember if it isn’t meant to be, it isn’t meant to be, and if it is—it is…
It is symptomatic of the topsy-turvy age that we live in that concerted attempts have been made to remove the Romantic from the Indic. How ironic that the civilization which practically invented the concept of soulmates (see the symbolism of a Hindu marriage) is asked by sepoys if it knows how to love?
Yes, bollywood sickulars, Indians (real Indians) know how to love. Bharat perfected romance millennia ago. Excerpt from Dasakumaracharita, regarding the love of Princess Avantisundari for Rajavahana:
“There, in the course of conversation with regard to her lover, she, coming to know his family and name from Balachandrika, was overcome with intense love (with the fall of Cupid’s arrows), and began to grow emaciated day by day, like the crescent of the moon in the dark half of the month, from the pangs of separation.
She gave up taking food and her other daily pursuits, and in her secret chamber restlessly rolled her creeper-like (slender) frame on a bed formed of (tender) leaves and flowers wetted with sandal-juice. Her female friends, seeing the delicate princess in that state withering with the fire of love, and feeling very sad, tried to cool her body, with materials for relief from the torment, such as water prepared for her bath, mixed with sandal, usira and camphor and kept in gold vessels, garments of lotus-fibres, and fans of lotus-leaves. Even that application of cooling reeds simply [causes] fire to appear on all sides in her body like water dropped in heated oil…”[1, 50]
Subhaga kusuma sukumaaram jagadana vadhyam vilokya te roopam |
Mama maanasa mabhila shathi tvam chinttam kuru tathaa mrudulam ||
[she spoke;] ‘only the prince, who surpasses even Kamadeva in masculine beauty, can successfully cure this heat of the fever of love. But he is beyond my reach; what am I to do?’ [1, 69-70]
Prince in Dasakumaracharita:
“There is no real happiness for those who lead a single life, or for those who have no wives of corresponding virtues. How then shall I obtain an accomplished consort?” [1,158-159]
So enough. Don’t degrade yourself with Fifty Shades of Grey, and don’t be prey for those who just want a lay. Be wise, be smart, and think long-term. Forgo the False Dichotomy of Pleasure or Family life. Responsible marriage choices and Romance are not diametrically opposed. Sringara (Romance) is also Part of Our Culture—you must only learn it correctly.
Whether it is Kamadeva or Kalidasa, Ratidevi or Radha, Indic Civilization perfected the Romantic. Sanskrit, Prakrit, Braj, Telugu all were languages of love.
The time has come again to not only dream & converse in our own languages, but to love in them as well. The masses mastered Prakrit & desa bhasha, but Sanskrit was the elite’s.
Sringara is not an obstacle to Dharma. In fact, Sringara can inspire it. The most beautiful of women, after all, inspire men to climb the most difficult of mountains.
To reconstitute a Dharmic Indic elite, its romantic aesthetic, courtly etiquette, and noblesse oblige must all be reconstituted as well and adapted to the present time.
But crooked kupamandukas and selfish gyaanis bereft of nobility cannot revive the romantic with their bumpkin aesthetic—they forever dream of the erotic and pass off sringara as merely sensual.
Sringara is more than just sensuality: it is the self-sacrifice and refined affection and cultivated commitment of the gentlemanly and ladylike alike. These couples live on not only in each others arms, or in the pages of history, but in the hearts and souls of a people.
Kale, M.R. Dasakumaracarita of Dandin. Delhi: MLBD. 2009
Vatsyayan, Kapila. Bharata: The Natyasastra. Sahitya Akademi.2007
Civilization is more than the mere sum of its principles, precepts, philosophies, and pasts. It extends beyond even an ideal or reciprocal duties. At its uttermost height, it is in fact, a sentiment. Bharatiya Sanskriti is very much about Dharma, Rta, and Satya, but that Satya that is at its heart, is also the timeless Truth of Prema.
For Indic Civilization, for any Civilization, to Revive itself, it must not only think, dream, and converse in its own language, it must also love and romance in it. Sringara (Romance) is also Part of Our Culture. For far too long have its masses been misguided by foreign thoughts ennobled by Indian implementations, or foreign thinkers using local rustics to change the meaning of our words. And for far too long, have they reduced the Indian, the Indic, the Hindu Culture we know & love as only ascetic or erotic., when it is also Romantic. The very height of the Romantic in Classical India was the Sanskritic.
And which wordsmith could be more romantic than than that master of Simile, Mahakavi Kalidasa,and his eternal Kavya. For almost 2,000 years, this most perfect of poets has made even the most pedantic recognise that simplicity is the ultimate sophistication. Long before Shakespeare asked “Shall I compare thee to a summer’s day“, the Court Poet of King Vikramaditya had become the utmost paragon of Upama, with comparisons that were as fresh and unique as the flowers that garlanded the Gods.
Ours was, and is, a civilization and culture of not only great warriors and devout women, but also charming gentlemen and passionate princesses. But as all things in Dharma, it is time, place, and manner that takes a natural feeling and ennobles it to a timeless aesthetic. And what can be more aesthetic than the romantic?
Therefore, without further ado, we bring you the first in an Anthology (accompanied by commissioned artwork), a concept that was a decade in the making…
…and the next installment of our Continuing Series on Classical Indic Literature:
Romantic Sanskrit Poetry.
Ancient India had many timeless love stories. Katha, Kavya, Purana, and Itihasa are replete with lovelorn lovers, hopeless romantics hoping against hope, and eternal soulmates reuniting with each other across times and lifetimes. True, Rukmini & Sri Krishna, Sita & Rama, and Siva-Parvati, are all famous Divine lovers. But even we mortals figured in our ancient tales, in love stories worthy of not only drama, and opera, but even cinema.
Quite possibly the most famous of such prema kathas comes from the Land of the Kurus. The sons of Bharata take their name from that Bharata born to this couple, who entwined the legendary with the historical. The ancestors of the great Emperors of Hastinapura were the great Chandravanshi King and Conqueror, Maharaja Dusyanta & his lady love Sakuntala.
Mentioned in the Mahabharata, this courting couple was forever immortalised by Mahakavi Kalidasa. His famed drama was called Abhijnana-Sakuntalam: The Recognition of Sakuntala. This paramount of romantic poets produced a timeless tale of love, separation, and reunification. The composition was artful, the verses were tasteful, and the numerous productions of this play wonderful, across the centuries. Such were the Kailasan heights that Sanskrit Drama ascended to, that many thousands of years later, the famed German poet-philosopher Goethe exclaimed:
Willst du die Blüthe des frühen, die Früchte des späteren Jahres,
Willst du, was reizt und entzückt, willst du was sättigt und nährt,
Willst du den Himmel, die Erde, mit Einem Namen begreifen; Nenn’ ich, Sakuntala, Dich, und so ist Alles gesagt.
Wouldst thou the young year’s blossoms and the fruits of its decline
And all by which the soul is charmed, enraptured, feasted, fed,
Wouldst thou the earth and heaven itself in one sole name combine? I name thee, O Sakuntala! and all at once is said. 
So fascinated were foreigners by the Recognition of Sakuntala that there are 46 translations of this play in 12 European languages, going back to the first in 1789. Indeed, in Europe, even a libretto was composed and Operas performed on it, at the height of the Colonial era. While it is nice to impress the videshi, however, it is better to take inspiration from the Bharatvasi. Sakuntala was forever ceremonialised by Raja Ravi Varma in his celebrated paintings. She is seen here with friends, artfully posing.
Sakuntala has also been produced not only stage (a notable English language production in 1920) but on-screen many times starting with a silent film (also in 1920). Yet so-called contemporary “national cinema” seems to have forgotten it (except back in 1947) for the time-worn recipes and veneers-of-lust masquerading as romance produced with parasika playwrights. Production values and marketing and black money may make it big at the box office, but it is the beating heart of a civilization and the sentiments and emotional verses it perfected, that make truly time-tested art.
The time has come for a new production of the great plays of Mahakavi Kalidasa, the foremost of which was the Recognition of Sakuntala. If compromised producers don’t have the fortitude, than the public at large should crowdsource a production with a talented director armed with artistic talent. This great Sanskrit drama could elegantly flow with Shuddh Hindi (or in my case, Telugu) dialogue that sets the stage for elegant Sanskrit verses, across scenes. Serenading with song may be well and good; charming with poetry is even better.
As Bollywood may not have the national interest at heart, perhaps it’s time for Tollywood to again step into the vacuum and inspire the nation. To do so, let would-be directors study the composition first.
A play in 7 acts, it begins with the traditional Prastaavana (Prologue) and Benediction (Nandi). Despite being a drama, Abhijnaanasaakuntalam is a veritable treasure trove of poetry with 34 slokas in the first act, 18 in the second, 26, in the third, 21 in the fourth, 31 in the fifth, 32 in the sixth, and 35 in the seventh…a grand total of 197couplets.
This opus is interwoven with supple Sanskrit slokas, a multitude of characters, and the prominent theme of Sringara Rasa (Romantic sentiment). “The drama‘was meant for translating the whole subject from one world to another—to elevate love from the sphere of physical beauty to the eternal heaven of moral beauty’“. [1, xxiv]
The Nayaka (hero) is Dusyanta of the House of the Kurus and the Nayika is Sakuntala, daughter of Sage Viswamitra and the Apsara Menaka. She had been cared for by Saakuntas (birds) and was therefore called Sakuntala. She was later raised by Rishi Kanva, and grew up into a beautiful woman. The recognition of Sakuntala has in fact come down to us in two versions. The traditional one is found in the Mahabharata. Kalidasa gives us another, however, that brings us a brilliant battle in the Heavens with Dusyanta assisting the Devas in their war against the Asuras.
There are total of 4 recensions (a Devanagari, a Bengali, a Kashmiri, & an Andhra one) and two variations of the story. Nevertheless, both of these versions retell the birth of Bharata Dausanti, better known as Sakuntala-putra Bharata. Though the original Bharata who gave his name to our Land was the son of Rishabha of the Ikshvaku Dynasty, for a period of time, it was called Nabhi-varsha (after a king of the same House). But Sakuntala-putra was so famed for his world conquest and righteous rule, that the name Bharatavarsha came into fashion once more.
Whichever version you prefer, there is surely a blockbuster movie in the making here. If only the right director, with the right vision, and right talent (and right finances!) comes along. But financial matters are for the bean-counters. The aesthete is more concerned with the achievement of the author, and the talent that created this work.
The biography of that best of Kavis, Kalidasa, is a tale in and of itself—indeed, it is worth of a book, an article, a cinema, or several. Correspondingly, the writer who intertwined legend with history and delightful fancy with moral principles, led a life of similar meeting points. By the present foreign paradigm, he is dated to the 4th century CE, but it is more likely that he belongs to the 1st Century BCE instead.
The foregoing discussion is enough to justify the truth and the vitality of the age-long tradition that the poet belongs to the days of the glorious King Vikramaditya of Ujjayini—the founder of the Samvat era (57 B.C.) [1, vi]
It is not for nothing that Jayadeva (of Gita Govinda fame) referred to Kalidasa as “Kavi kula guru” (master of poets). Famous for his love of Ujjayini (in modern Madhya Pradesh) and praise of Vikrama, Kalidasa was and is the undisputed King of Kavya. Blessed by the Goddess from whom he takes his name, this ‘Servant of Kali’ would go on to marry a princess and be considered one of the Navaratnas—Nine Gems of Avanti’s Court. “Ujjayini was the city of his heart and he is delighted to sing of her glories and the romantic loves of her maidens“. [1, vi] He would set standards of excellence in poetry for millennia.
Abhijnaana-Saakuntalam is arguably the most immortalised of all of Kalidasa’s compositions. While his other dramas (Malavika-Agnimitram & Vikramorvasiya) have also been celebrated on canvas, it was the story of the Signet ring that has captured imagination throughout the centuries.
The weaving of beautiful poetry, in the form of slokas (Sanskrit couplets), into the rupaka (dramatic composition) gives the literary experience more resonance. With the exception of Meghadootha, Kalidasa’s other works of pure poetry don’t rise to the same love of pure romantic sentiment. Kumarasambhavam is one of his contributions to thePancha-Mahakavyas (the other being the famous Raghuvamsa), but it is an epic work with a hint of the erotic. Sringara-tilakam is very much a freshman work, but one that nevertheless gives us periodic foreshadowing of future talent, even in his younger days. And Rtu-samhara is very much a celebration of the seasons in all their splendour. Though Sringara rasa predominates, it is more of a descriptive work.
But while it is important to prepare the palate before cultivated taste can be appreciated in the aesthetic arts, one should not linger too long. This exegesis on this play, this poet, and this poetry, was all for the purpose of better understanding Sringara-Sanskrita-Kavya: Romantic Sanskrit Poetry.
To better prepare for married life, it is important to not only learn how to become eligible, but also marriageable. The courtly aesthetic is important not only in kingly courts, but in the courtship of couples.
Bharatiya boys, you may want to take notes, and Bharatiya ladies…you’re welcome…
I.Sarvat aapsara sambhavaisha
Maanushishi katham va syaadrsya roopasya sambhava |
Na prabhaatha ralam, jyothi, roodhethi, vasudaata laath ||
Truly born from a heavenly apsara
For what woman could give birth to such a lovely form
After all, the sparkling light of tremulous beams, does not rise from the surface of the earth. [intimation: ‘but descends from the heavens’] A.1 s.26
II.Kaamam priyaa na sulabha manasthu tabdaava darshanaa-srvaasi |
Akrutaarthe api manasije rati mubhaya-praarthanaa kurute ||
True, my darling is not easily attainable; yet my heart assumes confidence from observing the manner in which she seems affected.
Even though our love has not hitherto prospered, our mutual longing, nevertheless, causes delight. A.2 sl.1
III. (smitam krutva) Evamaatmaa-bhipraya sambhaaviteshta-jana-chittavrutti praartha-
Yitaa vidambyate | tadhyatha
(smiling) Thus is the lover beguiled, who judges of the state of his beloved’s feeling by his own desires. It is thus
The tender look she cast, even while she directed her eyes elsewhere; her slow movement caused by the heaviness of her hips, as if for grace’s sake; the angry words she spoke to her friend who detained her saying ‘Do not go; ‘ all this was, no doubt, on my account! Ah! How does a lover discover his own (everywhere!). A.2 s.2
IV. Chitre niveshye parikalpita sattva-yogaa
Roopa-uchchayena manasaa vidhinaa krutaa nu |
Stree-ratna srushtir-aparaa prathibhaathi saa me
Dhaatur-vibhutvam-anuchintya vapuscha tasyah ||
Was she conceived in a picture [painting] and then endowed with life?
Or was she moulded in the Creator’s mind from an assemblage of all lovely forms?
When I meditate on the power of Brahma, and my beloved’s lineaments, she appears to me a matchless creation of the most beautiful of women. A.2 sl.9
V. Anaaghraataṃ puṣpaṃ kisalayam aloonaṃ kara-ruhair
Ankitham: Dedicated to a Song Offering, who spent many a long & lonely night waiting to be sung and serenaded.
Acknowledgment: Gratitude to the amateur voice actor who brought these couplets to life & vibrant resonance—a Lothario in real life,no doubt.
Acknowledgment: My thanks to the Artist Archana,whose talent I'm sure, will blossom like the flowers she painted here.
Special Acknowledgment: My utmost appreciation for Nilambari. Her tireless work consulting on this effort and ever insightful counsel ensured this project finally materialised after years. Thank you.
*Minor Proofing for some translations
The essence of character is willingness to stand up for your principles and endure in safeguarding the principles you support. High-minded thinking may appeal to all or even most; but it is fortitude, and the willingness to endure in order to safeguard these principles, even sacrificing oneself in the process, which is the hallmark of character, and shows the calibre of the principle.
For Romans it was Virtus, for the Chinese its Tianxia, for Indians it is Dharma. The character of a nation or civilization is determined by the driving principle. It is an ideal that gives courage in dark days, high minded thinking in peaceful ones, and moral thinking in prosperous ones. Above all, it not only gives a nation its character, but builds character among its nationalists.
Our previous articles on the Global Crisis of Character and Why Character is so Important, were composed so that people, especially self-declared civilizational saviours, understand that their personal character is ultimately what deprecates or elevates National Character. Before you can save your civilization, before you can save your society, you must first save your own character. Spelling bees, IQ tests, entrance exams, College placement, or even delusional “genetic superiority” all come to naught if your character is atrocious. There have been many intelligent sellouts like Alcibiades and many farmer-soldiers of high character like Cincinnatus. Who is celebrated as saviour in the end? It is the one with character.
The starting point of character is self-respect. Respect yourself, and show it by respecting others. Between shameless, servile obedient sycophancy and arrogant non-compliance is the middle ground of self-respect. Find it, and no matter who you are, what your role is, or what your caste is, keep it and never let it go. It’s possible to respect or admire something and adapt it without putting yourself down or losing your identity completely—learn this. It is right to learn, even from the enemy…but do not lose who you are.
Learn the concept of “other people”. There is undoubtedly a concerted campaign to smear Indians, especially “Hindu Males”, as was seen with documentaries like “India’s Daughter”. Statistics are ignored in favour of individual stories. At the same time, while pushing back against such unjustified stereotypes, it is also important to avoid playing to stereotype. Undoubtedly this article too had an agenda, and to maintain credibility, some understanding was given at the beginning. The words at the very end however are the grain of truth in a heap of chaff. Due to Nehruvian Babooism, more than even casteism, a sense of self-entitlement and self-absorption drives far too many Indians. “Pata hai mera baap kaun?…He is the assistant secretary shoeshiner to the congress party president!”—ergo special privileges. This status obsession and self-centeredness have already been discussed here.
Not everything is a matter of short term, personal ROI. One generation plants the tree, another gets the shade. Furthermore, if you see a tree full of fruit, you don’t just feed your face, then cut down the tree to take back to your immediate family. Take what you need, and a few for your dependents, and leave the rest for others, who also rely on it. Live on the interest, not the principle of your inheritance.
Invest in public institutions. If you only support your caste/clique/social circle, if you only care about what affects you, no one will be there for you when you need their help. Most people think they’re very smart when they take advantage of someone else. But that only assumes you never bump into him again, or your circumstances don’t change. Don’t just win today, to lose tomorrow. Focus on winning tomorrow. Public institutions help here.
Learn the difference between a rival, an adversary, and an enemy. Indiots treat their enemies like rivals (or even friends) and their rivals like enemies. A rival is merely someone with similar talents who may be in competition with you—but is still part of society, and may even be your friend (after all, there is such a thing as friendly competition). A rival becomes an adversary when he is someone who is directly facing off against you, but whom you may need latersince you are in a common society. An enemy is someone who is a severe threat to you, and possibly even your family, society, and civilization. More often than not, such people have made up their minds.
Introspection.There is plenty of blame to go around. Singling out a single person for all the ills in your family, singling out a single community for all the ills in your nation, is not going to achieve anything. Some may be more culpable to others, but there is always something we each can correct, or at the very least, do better at.
Introspection doesn’t mean public self-flagellation. It means sitting down, every once in a while (every week/month & year), to think about what you have done, what you shouldn’t have done, what you should have done, and what you should do better. This is the danger in asinine theories of “genetic superiority” or molecular perfection—they ignore the place of character and taking responsibility for results. If your attitude is “things worked because I am genius/things failed because others are terrible”, then no wonder you’ve perfected the formula for national disaster. You are not that special. Most of you are morons—especially the IQ-obsessed among you priding yourselves on divining blog ramblings. Real intelligence lies in adapting to change, in adapting to our circumstances, and finding ways to correct course. Any idiot can give meaningless gyaan or vent on twitter or knock off memes from phoriegn. Take responsibility for your actions, be a man, and look for solutions.
Cultivate yourself. It doesn’t matter if you are only 10th pass (or LKG), it is never too late to start reading. Reading doesn’t mean reading only what popinjay gyaanis prefer. Reading means making an effort to teach yourself. It can be as simple as learning about different varieties of birds, teaching yourself a new language, mastering a new cuisine to cook, or even enjoying popular literature. The Classics are an excellent pursuit for those with the inclination. Make an effort if you can. But no matter what your age, cultivate yourself by picking up the practice of reading both the practical and the recreational.
Cultivating yourself also means developing other sides of yourself with hobbies. Merely watching serials or cricket or idiot bollywood movies is no way to spend all your free time. Some tv time is ok, but the rest of it, spend on developing your artistic or musical side. Pick up gardening, or a sport—a real sport—like wrestling, archery, or field hockey. It also means, not devolving to the emotional equivalent of a child. From godforsaken gameshows to stupid serials and soap operas to infantile cartoons, the modern middle class adult (young and old, male and female) has literally become infantalised through a life of idle pleasure-addling.
A life of pleasure-addled delusion and pain-avoiding pill-popping leads to the requiem for a dream. Don’t be dependent on pharmaceuticals. Take what you absolutely need, but when possible rely on a healthy lifestyle, traditional medicine, and non-fast-food diet.
I have actually seen women in advanced middle age watch lullaby cartoons for infants because “it makes them feel calm & happy“. You know the infantilisation of adults is complete when people reach such a stage. Women who should be matriarchs and role models have devolved to this state—and the less said about their menfolk the better.
Become practical.Whether you are a Pandit, Philosopher, IT worker, or loafer, we are of this world and in this world. It is good to keep an eye on the next one, but what you do in this life, beyond the puja room, beyond the office, is ultimately how you will be judged…in this life and the next. Being able to organise an Akhanda Bhajan anywhere in the world within 24 hours may be an impressive feat of Bhakti and logistics, but it is not fundamentally going to safeguard your cultural and civilizational inheritance. Bhakti (or ritual or jnana or what-have-you) is primarily about your personal spiritual path. Your true work in this world is outside the puja room, and is the legacy you leave behind for the public good.
[Ram Raj] was not built in a Day. Ram Setu was not built by a single individual, but by a team of individuals working together towards a common goal. Ram did honour Varuna deva, and did puja by the seashore, but he also oversaw the construction of the bridge. Gyaan is cheap, action is expensive. Unless you have “skin in the game” , keep your useless gyaan to yourself and start contributing in a useful fashion. You get out what you put in, and the value of your advice is determined on the basis of the competence of your record. Fortitude, endurance, and willingness to bear pain are all required for those wishing to become physically fit. For the nation to become physically and mentally fit, the same fortitude is required. Cowering gyaanis braying about “hypermasculinity” or “genetic superiority” will be given the ridicule they deserve, especially if they lack the courage and competence to lead by example.
Take responsibility. This means not only contributing to the national cause in some meaningful way, but in making it a point to safeguard that which you are immediately responsible for.
If you haven’t done any of these things in your spoiled little existence, start today. This is why we wrote of the importance of critical thinking. Gyaani-ism results in living in your own made up world of assumptions. Critical thinking necessitates understanding the world as it actually is. Dharma is not assumption-based. Dharma is reality-based, and reality changes based on circumstances . Modern/Post-modern living may make it seem like you are just a mall or a single-brand retail store away from food, fashion, and water, but what happens when the power goes out? 1 hour or 1 day power cuts are the norm in less densely populated towns and villages, and even many cities, but what do you do if you live in a crime-ridden metro? Gated community or not, foreign or domestic, these are things to consider.
Puja, Ritual, Havan, Bhakti, all are good—but not enough. God helps those who help themselves. Unless you are a pujari, you have no excuses. As a praja (as a responsible citizen) you have a responsibility think about these things we listed above.
Science is organised Knowledge. Wisdom is organised Life.—Immanuel Kant
Value wisdom over knowledge. Knowledge isimportant, but not what is pivotal in the end. Learn the differences. Debasing yourself like a gunga din, following orders, taking instructions, or just taking advice (or saying you’ll think about it) are not the same thing. Being an argumentative and opinionated idiot doesn’t make you smart—it makes you an idiot. Just because your mummy says you’re smart doesn’t mean you can spout off like buffoon. Just because you did well in school doesn’t mean you can actually read/listen to understand what someone said rather than just read/listen to argue to live in your opinions. Just because something was written in a book doesn’t mean its true. Sabda pramana is primarily rooted in Divine authority—not some native or foreign fraudacharya playing false guru. Learn from real Acharyas who live in Agraharas and Mathas.
This leads into the next point. While it’s good to differentiate between those who openly attack our culture and those foreigners who openly support it, understand that you don’t always know who’s doing what covertly. A traitor is still a traitor, but understand that there still is a difference between native and foreign. Foreigners can be allies and friends, but regardless of the behaviour of casteists, only natives are your real family. There are some things only natives can do. Have the self-respect to understand this.
Gandhi remains controversial, and this movie ever less appreciable by the day. Nevertheless, every now and then, there are some relevant scenes, and this is one of them.
It is good to appreciate friends, but your friends cannot run your own household.It is good to acknowledge well-wishers, but they cannot lead your way. It is good to be a good global citizen,but start by being a good national citizen first. Then, not only will you find that you will be more successful in attaining your objectives, but that your circle of friends (foreign and domestic) will increase, not because you are likeable, but because you are respectable.
Stop being useful idiots. If you don’t know, shut up. MTV veejays may have taught you to be loud or obnoxious or like these “bindaas” buffoons, but that’s the single best way to play into your opponents’ hands. It is the mark of an educated mind to consider without accepting. Learn from a real Mahatma, Mahatma Vidhur.
Next, understand who you are. Perhaps the biggest problem facing us today is that caste identity has become the be-all-and-end-all. This is in part due to reservations, but let’s not kid ourselves, is primarily driven by our own history. Now it’s one thing to wish to preserve your jati identity, which most Hindus do today, and its another thing to only care about it. A Jati group is but an extension of your family group, beyond that may be varna, but beyond that is the common religious community and the nation in general. Be able to flow in and out of these multiple identities rather than just spend 24 hrs a day in caste battles.
Those who think casteism is dead are fooling themselves—it has merely morphed with one side using AIT based genetics theories and another using AIT based oppression theories. Those who want unity must understand that they can’t pretend nothing bad never happened 2000 years ago or 200 years ago. Most people won’t say much if you wish to marry within your own caste, or preserve and pass on your identity, but stop being a jackass about it. Prove yourself on your own merit, not your clan’s. Taking pride in something is one thing, being a prideful idiot is another.
On that note, by now most of you are familiar with our own house blend of searing internal criticism (you just had a sample above). Unlike some, we don’t lay responsibility at the doorstep of one community, but recognise that there’s plenty of blame to go around. Advocating against self-flagellation (especially the public variety) doesn’t mean license to avoid responsibility. Enough buck-passing. The buck stops here. Take responsibility. Man up. And if you wish to rebuild the national character, start with your own character. Young or old. Upper caste, Lower caste. Man or Woman. Ph.D or only LKG. All individuals have a role to play in the days ahead. The days of treating others like dirt are over.
Start with yourself, and show you have self-respect by treating others with respect. This is the first step to rebuilding personal character.
1. Reject casteists and casteism.
If there is a single overarching obstacle to our unity today it is casteism. It is the biggest single problem facing us today due to its stakes, and it is not just something found in rural India. It has assumed a more subtle character in urban India, even among the professional middle classes. Most things aren’t said in polite society (unless doors are closed), but you can easily tag the casteists on twitter. They are found both in lower castes & upper castes, but all are societal termites. They can easily be identified by their genetics obsession and continued promotion of AIT on the one hand or hatred of a particular community on the other. They will even misquote shruti and smriti to that end, such is their shamelessness.
And for the caste obsessed, we also didn’t say varnashrama dharma. Caste endogamy or practicing your basic kulachara is not what makes you a casteist. Shamelessly feeling entitled to things which your character or your incompetence disqualifies from, does.
If you don’t believe in Varna Samkara, fine—free country . But remember, in Manu’s time itself there were many cases of inter-caste marriage; in fact, so much so, he himself gave a scheme of the new sub-castes created. Understand the difference and stakes between inter-caste, inter-religious, and inter-national. I am not against someone’s personal or familial beliefs. Marriage after all, is a personal/familial matter. But if you think inter-caste is the same as inter-religious or inter-national, you probably need to have your head examined. Have your priorities straight and distinguish between nice to have and need to have (yes, there is such a thing even under the strictest most conservative interpretation of Dharma). In times of aapaada, Aapad Dharma applies, irrespective of your caste-conceits.
So if there is a single thing you take away from this article, let it be this. If you can’t let go of your ancient views, at least have the intelligence to shut up about them in public—we don’t need pseudo-intellectuals like ruining the national cause with prejudice. This leads to the next point.
2. Emotional Discipline. Time and time again we have written of the importance of social discipline in general and emotional discipline in particular. Between uncontrolled joy and unsustainable anger, is the middle path of equanimity. Just because someone disagrees with you on 9% doesn’t mean you sacrifice the other 91% by engaging in a to-the-death online argument with them. Just because someone said something positive of your society, doesn’t mean they’re your friend. Just cause someone does all the rituals doesn’t change the fact that his actions are destroying the rashtra and its native culture. Don’t get fooled by appearances. Don’t be Gullible. Those who have strong personal religious beliefs frequently use them to further their own selfish public ambitions.
3. Plan & prepare for contingencies. Develop Survival skills.The ironically named Ramachandra Seuna provides a profile in foolishness on how failing to be vigilant results in ignominy. The great fortress of Devagiri (now ignominously renamed) was famed as the most impregnable in the Dakshinapatha. Despite being constructed upon an imposing hillock, it fell within weeks due to failure to keep account of adequate provisions in case of surprise siege. It would be centuries before the land of the Marathas would produce a Shivaji, who ensured a network of well-provisioned forts throughout Marathwada. If every man’s home is his castle, then the same applies to your house (or temporary shelter).
Just because you earned good grades/marks in school and went to a good school, doesn’t mean you are cultivated. Just because you “earn job make money” doesn’t mean you are finished with school. Your real education begins after graduation.
Don’t just watch tv/kircket/movies, develop your God-given abilities. Learn new languages, read books on topics that interest you and topics that help you grow. Try to better yourself as a person at least an hour a week. Everyone has at least 15 minutes a day to do something useful to grow or contribute (ideally both).
5.Develop standards for yourself.If anything goes, if hedonism is your compass, don’t be surprised if you become depressed by emptiness down the road. Ask yourself what type of person you wish to be, then make your decisions, rather than make a poor choice and rationalise it later. In our previous article we pointed out that along with Sita & Rama, there was Kunti & Pandu, and even Ahalya & Gautama. The only true judge is Divine, but ask yourself now what type of person you wish to be remembered as, rather than be short-sighted in your choices. Modernity may mean complicated romantic pasts for many, but it doesn’t justify ignominous romantic presents and futures. Some are men of honour, others are women of principle. Whether you can follow the rigid Dharma of Rama or not, there is no excuse for not having his Sabhyata, Saujanya, & Maryada.
6.Accomplishments over Credentials.Credentials and degrees and jobs are important. But prestige is ultimately a nice-to-have. At the end of the day, the Harvard/IIT grad who amounted to nothing is forgotten, and the Chaiwala who became CM & PM is remembered.
If you are intellectually gifted, cultivate your physical fitness. If you are physically fit, cultivate your intellect. Clever talk and even subject-matter expertise are good, but promote those who are actually using their gifts for the common good.
Develop physical fitness, crowdsource movies by struggling but culturally rooted directors, go to the theatre to see real drama (not bollywood), give patronage to struggling small business. These are the real things that make a difference at the end of the day. Accomplish something yourself, or support those trying to accomplish something.
7.Prioritise Family. Giving respect to elders. Looking after your children. Sheltering relatives and friends in need. These all may prevent your overall “utility maximisation”, but are critical for a common society.
This also means recognising the due place of women not just as mothers but as wives and co-equals and partners in society. Real men not only fulfill their duties, but know how to interact and behave around women, and enjoy the company of others in a respectful way. Become skilled conversationalists (rather than just idle gossips or grunting neanderthals).
1. Bharatiya Moms, stop raising Mummy’s boys. Learn from this mother about what it takes to raise a real man. Notice we didn’t say stop loving them or stop showing love. But stop being so unctuously permissive of all their misbehaviour. Treating them special at home is one thing, spoiling them so rotten that they act like they’re special in public is another. Time to bring an end to the Dhritarashtra and Gandhari Syndrome.
Raise men and women of character. It is not just sons who are spoiled but even daughters now. This is what happens when you don’t emphasise samskara and sadacharam at a young age. Philosophy and “choose your own way” is for when they are young adults. Children don’t have a vote in a democracy. They thrive in structure.
Rear your son affectionately till he is five yeas old then admonish him strictly for the next ten years. When he turns sixteen, start treating him as your friend. [1, 23]
Your grown children are your best friends. Good marks are good, good living is better, good character is best of all. Raise men and women of character.
2. Prioritise family over the individual.Yes, a repeat point. Yes, there is such a thing as individual dignity (something that has been lost to those promoting things like madde snanam…). But the head of family or the head of society has no right to degrade the dignity of others or engage in tyranny. But just as societal needs come before individual needs, so do family needs come before individual needs. Being the head of a household does not mean trampling all over members of your family, and being an individual does not mean you can willfully ignore family needs. Balance is the key.
3. Understand that that rights come with duties. As adults you may have freedom to act as you please. But actions have consequences. As we remarked in our previous article, lives of hedonism may seem appealing with their exterior gloss, but with agency comes responsibility. Take responsibility for your actions and use what freedoms you’ve been given to act responsibly.
1. Start doing something to improve the community around you. Complaining on twitter is easy, actually doing something with your spare time is hard. Swachh Bharat is more than just another government programme. It is a national call to action. Cleanliness begins with you. Change begins with you. Temsutulu Imsong is now a celebrity for her Shramdaan effort.
When you are focused on trivia, you only attain the trivial. Real action isn’t ritualism. Real action is improving the world around you directly. Unless you are a pujari, you have no excuses. Plenty of people just like you are tired of just talking and are actually doing useful things. Don’t just RT and praise, follow their example, intelligently.
2. Be considerate to those around you.Time and again we have written about the importance of Sabhyata, Saujanya, and Maryada. Ironically, those most obsessed with kulachara seemed to have forgotten these components of Achara. Acharais good conduct, all-round good conduct. Part of it is ritual, but most of it is your own behaviour. Be considerate to those around you (young and old alike). You may expect the Temsutulas of the world to clean up after you, but do these national gems a favour and reduce their workload by ceasing your littering and inconsiderate behaviours.
3. Prioritise business to small business. So what if you might pay a few paise more. So what if the other guys have an app. Like it or not, trust is a critical part of the commercial relationship. Giant mega-corporations and malls may look slick and shiny, but it’s small and medium enterprise that employs the most people. Yes, there are crooks who do things like adulterate milk, but how does that compare with the plastic and cadmium rice of corporations in India’s neighbour to the east?
4. Have a plan for succession. Team, Family, Community, Business, Army, Government, all need depth not just in the ranks of enlisted man or common member, but depth in leadership as well. From Dahirto Anandapala to Hemu, too many battles have been lost because a cause was personality-focused. Personalities do matter, but institutions matter more. Have a plan for succession, and develop talent to replace you if you should fall. This point is also why loyalty is so important. If the person below you is too personally ambitious, then the more incompetent, but loyal person often gets promoted, affecting the whole team/system. Plan for succession.
Because the sons of Dasaratha were loyal to each other and put their desa dharma first, Bharatacould keep the throne ready for Rama, when he returned. To get loyalty from your subordinates show loyalty and respect (not the same as subservience) to seniors.
5. Invest in Team Sports.Contrary to the Olympics gyaanis, Kreeda is in our Culture. But stop obsessing about individualistic kircket, and start playing team sports like field hockey and football. If you are an older person, start coaching local youngsters so they know how to play well as a team. Take a page from Bhaichung Bhutia.
Many patriots pride themselves in being “nationalists”. But nationalism isn’t just “Hindi, Hindu, Hindustan“. Each state has its own heritage and even language that is worth treasuring as well. If we have written in support of Shuddh Hindi as rajbhasha it is out of necessity. Our own love for own state and language is the reason Andhra Portal was launched in the first place. All other states beyond the Telugu states deserve a Portal. All states, no matter how big or small, have a culture worth celebrating and preserving. That is true Samskruthi. Don’t just tweet on anniversaries of state figures, actually take pride in your actual heritage by taking tangible steps to preserve it.
To rebuild the character of the state necessitates leaders.Real leaders, not just entitled buffoons who like to boss people around or boast of credentials, but real people of action. Real action is not in producing hackneyed memes that mimic analogues from the West, but in actually taking tangible steps in collaboration with like-minded people. There are too many Dhritarashtras and Gandharis who have become too comfortable in their middle class palaces and pleasure-addled lives of mall food and bollytrash movies. We have written about this complex before, but now an article was written on this very issue in a mainstream paper.
To rebuild the character of state necessitates people willing to work across caste lines.If you truly believe in merit, you recognise only your caste doesn’t have it. If you truly believe in courage/manliness, you recognise only your caste doesn’t have it. Put the genetics-obsessed individuals in their place and out to pasture, and gather together people who recognise character makes men and women of worth. And simply 1 word here or there is not enough.
This of course works the other way too. Whatever caste issues there were a hundred or a thousand years ago, “payback” benefits no one but anti-nationals. It will simply be a matter of cutting off the nose to spite the face. Don’t be a parrot of propaganda and a sucker for atrocity literature and drumbeater for reservations in everything. Self-respect is not just a slogan—show it. Empower yourself with your own hard work and God-given intelligence—and prove yourself to shut up the casteists. Many have already done this and have proven themselves in multiple spheres of life. Follow their example, and not the DMK’s. Picking on defenseless men and women is easy. Doing the hard work to correct societal problems is…yes…hard. If you are surrounded by casteists, ignore them, and reach out to us, or other like-minded people.
Once you have a group of like-minded folks, sit down, and discuss the issues of your state.In our case, we did this with individuals from our now bifurcated state. In addition, understand that women have an exceedingly important role to play—and if Jijabai is any indicator, an even more important role to play. Evaluate people’s strengths with an unbiased eye. Yes, we will have to place trust eventually in people. Some will let us down, so it is best to do filtering at the beginning.
This also means those who wish to participate and contribute must be patient. If you don’t get noticed right away, there is probably some reason. There are a million things going on and a crore Kalnemis in our ranks. It will take time. Rather than seeking to compete in resentment, build up your own repertoire in the mean time, via study or useful promotion of others. Show you are a team player. Those of you who compete anyways, at least have the responsibility to do your own thing and not get in someone else’s way.
Recognise core groups and peripheral groups. Example: In Karnataka, these would be Kannadigas, Kodavas, and Tulus,etc for the core. All other groups are peripheral.
1. Some of you have reached out to us.Most of you didn’t have the character to, and prefer to read in cowardly silence. Fine. But it’s never too late to course correct. If you want to do for your region what we didfor ours and another one, reach out. It may take time, we may not say yes, we may not even respond, but that is not the point. There are many ways to revive the character of the state. Such a platform is but one of them, and not everyone is suited for it. If you’re not, find something else and make your mark positively. There are still ways to work collaboratively without being part of the same sub-team.
2. Reach out to the local traditional Pandits.You can find ways to give qualified ones patronage or support the events they and others like them hold to teach all children. There is a lot of junk colonial history out there and junk colonial scriptural interpretation out there. It is only the traditional panditwho can give the correct interpretation and advise your effort to properly restore your regional history and culture. Only orthodox Pandits are the authorities on our scriptures anyway—not some beef-eating baboo, foreign or domestic, from the ivory tower.
3. Promote native/regional language & language bookstores.“But it’s cheaper on amazon” isn’t an excuse. That should be a last resort not a first one. Give patronage as much as you can and suggest book titles to your friends and family and followers. There’s no point whining about how your kids or the younger generation doesn’t speak your mother tongue when you didn’t make it a point to show them what to read, and why.
For a community that has suffered terribly, the greatest counter-move Kashmiri Pandits could make is to preserve & pass-on their knowledge of Sharda script. KP’s should teach their children Sharda (and of course, Koshur). This will safeguard not only the ability to read the treasure of Sanskrit literature that came from the Land of Maharishi Kashyap, but that there will be motivation to re-collect the many lost manuscripts of our civilizational heritage that are in that lipi.
Our Sikh brothers in Dharma have provided an excellent example in preserving not only the Punjabi language, but the Gurmukhi script. The linguistic aspect is all the more relevant in how they have kept it current. Not only did they infuse modern pop-music with Punjabi lyrics, but they updated a native folk-dance for international audiences . The traditional folk dance and language remained in harmony with the exigencies of contemporary reality.
On that note, other groups, such as many a Sindhi I know who did not learn her or his mother tongue, should do so now while the older generation is still around. Those speaking various Hindi dialects should begin emphasising them as well. We touched on that issue here. There is no reason why the purveyors of a persianised pidgin patois should look down upon the venerable bhashas of Braj and Avadh and Mithila.
4. Culture isn’t static.You can’t just regurgitate whatever traditional learning you were taught. Nor is it 1 dimensional or only religious in character. The next step is to revive cultural equities not just by documenting them,but by supporting artists, dancers, weavers, craftspeople, fashion designers, poets, etc etc.
Give patronage to the arts. Not just the occasional Odissi performance, not just the occasional Carnatic Katcheri, but giving 15 min a day or an hour a week to reviving Arts & Crafts. Find 1 or 2 things, and stick with the issue. Handloom workers across Bharat are in desperate need of business (and honest investment, from people who don’t take advantage). What is pocket change for you is a month’s livelihood for them. Give support to handloom. Even if you are not a “mercantile”, you can make a difference in helping these people update their fashion to current trends. Foreigners are constantly studying India to remake native styles and motifs for overseas sale. Indians end up buying from the same foreign brands. Don’t you think it makes more sense to just buy locally? Do you really think Levi’s or DKNY needs a few thousand more rupees? You don’t have sacrifice your entire wardrobe—but a kurta here and outfit or purse there, goes a long way. Don’t just Make in India, Wear from India.
And patronage is meant for not only the classical arts but for the folk arts as well. Harikatha, Burrakatha, Naga dolls, Madhubani, etc, all are deserving of investment and promotion. Kudos to Punjabis and Gujaratis who already showed the way with their embrace of Bhangra/Gidda & Raas/Garbha. Folk is not just for villages. It can be updated for contemporary metro kids as well—see the NRIs who created a new music/dance genre.
If you are fed up with bollywood insulting our culture, give the parallel vision, the real vision of real India. Enough talk. Put your money where your mouth is. They are plenty of short film directors and film students looking for funding online. Crowdsource. Pool your resources and give the ones with the right vision and right attitude the funding they need. One small film can lead to bigger ones.They are all one google-search away.
This also means investing in your regional language industry. If your own state industry produces mindless mass masala like Sandalwood, fear not. Tollywood (now TFI) was even worse—so much so that I swore off of it. It has now returned full swing beyond Bahubali. Yes there are still back-bencher flicks, but it has finally made a name for itself and is Tollywood no more. There is no reason why Bhojpuri films can’t do the same in the North.
If you see a director who goes against the grain, support him (or her). Crowdsource movies or prove to producers that your state too has the audience to make a Baahubali of its own. Culturally-relevant cinema should be the criterion. Move beyond the caste-agendas and prioritise the common state culture. Move beyond the regionalism, and prioritise the common national culture.
Also understand how the game is played. Overcompensating bravado, caste prejudice, and even overt religious bigotry are merely going to ensure you play directly into our shatrus’ hands with quotable soundbites—many of you are experts at this already…And misogyny is downright suicidal. We at this site reject it prima facie, but if you don’t reject it on principle, at least have some sense. Political sense. When your shatru is trying to pit women against men, you don’t play into his hands.
It is also means putting regionalism in check. The contributors to this site hail from different states, and even love their native languages dearly. At the same time, it is important to understand that a common native language, accessible to all, is required. We have already addressed this issue here. It is possible to support shuddh Hindi for national purposes while supporting local efforts like Kannada Baruthe.
Requiring all medium and long term residents of a state to learn the local language is the minimum courtesy for other regions like mine to accommodate another language for national governmental communication. If you disagree with this, at least disagree without being disagreeable, and give practical alternatives (neither universal translators…nor english). English is a colonial holdover, the time has come to start transitioning to the native. States like mine have accommodated the national interest. Migrants to my state can accommodate the state interest.
1. Buy native. Ask your salesman or merchant where your murthi comes from. If you have the money, give patronage to local murthi/diya artisans. Price and popularity aren’t the only things that matters. If you have the budget, have the sense to not buy from your “number 1 strategic threat”, or don’t be surprised when this happens.
2. Give patronage to Civilizational bookstores.They may not be perfect. They may have vsnl-era websites, but these publishers ensure that our common national and civilizational heritage is passed on to anglicised metro youth.
3.Be an ambassador for yourself, your family, your community,your state& your nation.Like it or not, people are constantly judging each other. The impression you make on someone else may be your prerogative, but also influences their impression of you and where you come from. You have freedom to act as you please, but don’t complain if your family or community then feels ashamed of you. Have fun, but be responsible. All work and no play makes Jack a dull boy. But all play and no work makes Jack a rotten boy. Rotten boys can’t contribute to the national cause, just as rotten wood cannot be carved.
4. Put aside personal ambition and focus on the National Need.
Counted the old names of their descent dearer than the names of their sons
The days ahead will be tall and terrible. So much so that even the heretofore spoiled and brattish will wake up and be shaken from shirking obligation. While they will separate the boys from the men, but they will also make men, real men.
Different Dharmas exist for different people. Nevertheless, there is a Saamaanya Dharmaand a Bharatiya Dharma that exists above Kulachara and Varnashrama Dharma. Nothing is possible unless there is this unity. Not a feigned, falsely professed unity. Not a nationalism of convenience to advance own-side caste interests. Not apologia to justify power grabs or government jobs or party doles. But a genuine unity, that preserves nation, then state, then community, (then caste), then family, then individual.
The episode earlier this year where Rajiv Malhotra was attacked by a concerted casteist effort is a prime example of these issues. Under the obvious feigned pretence of “criticism” and “intellectualism” someone who had actually stuck his neck out for all castes was targeted by a section of casteists, ostensibly bought out by anti-nationals. Similar pseudo-intellectualism was seen in an attempt to pin the of blame on baniya communities for invasions. Casteism is no caste’s monopoly, and RM has been and still is defended by many from the same caste who oppose own-side casteists. The same occurred in the case against baniya community members. And that is the point. To be effective against casteists, inter-caste battles are not the way. Intra-caste battles must be fought to root out these societal termites, whether they are found among the clique that attacked Malhotra or the Periyar supporters that drove out most of a community from Tamil Nadu. If you don’t have the anatomy to do this, don’t whine when you and your caste are on the receiving end.
“A man is great by deeds, not by birth.”– Chanakya
What has a person actually done? What solutions have they actually provided? A poet or “evolutionary biologist” is not a strategist, and should know his place in the scheme of things or be put back in it. Put aside caste conceits,genetics rants& entitlement complexes. Such charlatans may be gone cases, but those of you who have been tricked into supporting such nonsense, introspect and rather than ask whether you are doing the socially profitable, ask whether you are doing what is societally responsible. Ask what your “saviours” have actually done. Ask whether you are doing the right thing.
For once in your lives, recognise we’re all in this together.Emotional discipline, cultured behaviour, professional competence, personal character, all these qualities, all this background literature was composed so that the one thing you truly lacked was the one thing you’d finally recognise you sorely needed: the right Attitude.
I believe the single most significant decision I can make on a day-to-day basis is my choice of attitude.
It is more important than my past, my education, my bankroll, my successes or failures, fame or pain, what other people think of me or say about me, my circumstances, or my position. Attitude keeps me going or cripples my progress. It alone fuels my fire or assaults my hope.
When my attitudes are right, there is no barrier too high, no valley too deep, no dream too extreme, no challenge too great for me. 
Attitude is everything. It is the spark of character. It is the preserver of unity. It is the sail of culture. Your attitude stinks. We have spent the better part of 3 years explaining how and why. Without the right attitude, revival is doomed to fail.
Successful revival is only possible when the right number, of right thinking, right acting, righteous people with the right attitude come together. Either unite and rise to be taller than all your forefathers, or fall because you failed to put aside your personal ego. That is what makes character. These are the stakes of character. That is why we must rebuild it.
Chaturvedi, B.K. Chanakya Neeti.Diamond: New Delhi. 2015
In our previous article, we discussed how there is a global epidemic of characterlessness. And contrary to characterless gyaanis, waxing eloquent on the glories of their genius and genetically determined birthright to oppress others, it is character that qualifies one for leadership of any sort (political or spiritual). This is not because talent and ability, etc, don’t matter, but rather that one with character will have the commitment to work to overcome deficits in talent and ability (i.e. the tortoise and the hare).
Naysayers may argue saying “Ok, Nripathi, character benefits society, but what does it do for me?”. Therein lies the other problem—the characterless ask, “What have you done for me, lately”.
Character is what gives meaning to life. Without character, everything becomes a consumable, even romance, and romantic partners themselves become interchangeable. The current courtship climate in the so-called “advanced economy”/”developed world” is more akin to musical chairs or Baskin Robbins. That is the reason why Sita & Rama are praised in our society, because neither viewed love and looks as a consumable. In an age where Kings (even his own father) had many wives, Rama only had 1, why? Character.
It is not that other kings did not have character, it is that Rama’s character was the highest. To him, the pleasures of life (even married life) only had meaning through Sita and sharing them with her—rather than successive or replacement trophy wives. This is because character fundamentally means that who becomes more important than what or how much. YOLO and “Live for Today” are constructs designed to specifically subvert this, because a mania is created causing individuals to rush to gain an experience now…before it’s too late! But this isn’t character, it is consumption, it is vampirism. “If I cannot extract this life experience out of you, I shall extract it from someone else”. This exploitative outlook, in both communists and capitalists, is what defines the current line of characterless economic thinking.
Character is also the counter to circumstance. In life, those who live long enough, realise that their own success is not directly proportional (r^2=1/-1) to their own efforts, talents, or “IQ/Genetic superiority/Molecular perfection”. Circumstances have a critical influence. The historian Herodotus famously wrote “Circumstances rule men, men do not rule circumstances” after his survey of kings, queens, and commoners across civilizations. But if circumstances are so influential to the course of our lives, some ask why bother; why not just go with the flow and accept them via “eat, drink, and be merry”? Circumstances may indeed determine outcomes, but we have the power to determine our response to circumstances.
When Rama’s circumstances became unfortunate, did Sita start considering other kings or did she remain loyal to him? Did not Ravana try this line of reasoning? After all, contrary to most recent popular portrayals, Ravana himself had looks, lineage, learning, and luxury (not to mention power)—all qualities most women consider, so much so, that many women voluntarily left their husbands to chase after Ravana (and they ended up as degraded objects of pleasure in his harem). Unlike the women of today, why did Sita not “consider her options”? –For the same reason Rama did not “move on” and remarry after she left the world—marriage is more than just about pleasure. Character itself ensures constancy, throughout the various vicissitudes of life.
Character is also what prevents abuse of power. As we see today, power comes in many forms, not just the traditional wealth and power, but knowledge/education, ritual, beauty, intelligence, and yes, even circumstance. Draupadi’s circumstance is the most moving. An empress of royal & religious birth, reduced to bondage and finally disguised servitude in a foreign court….all through no fault of her own.
That is why character is so important. No system, no matter how intelligently designed, can be free of tyranny if the people themselves are completely characterless. It is why Sarasvati initially leaves Ujjain—because the people themselves had become immoral. Lakshmi leaves due to corruption, and Parvati leaves due to criminality. Criminality can be found in all castes and communities of society—character, and a society that values character, is what counters this. But today, India is the society of “Neethulu koodu gudda pettavu” and “Esh karo yaar!”…who has time for character? Having urges is natural, but having standards (for yourself an others) is meaningful.
That is why, of all the qualities the eminently unromantic cynic Acharya Chanakya praised, the highest ( above all (above even birth)), was character in a potential spouse. It is character that matters most, that forges trust in each other (and in society), that gives meaning to our existence, and that defeats that universal feeling of “being alone” (perhaps that is the real reason why, despite temporary extreme highs, most hedonists are overwhelmed by the epidemic of loneliness today). If we only live for ourselves, rather than each other, then we truly are alone and without purpose.
Casteists ruin Varnashrama Dharma.This is because for them, caste is the only consideration, the only prism, the be-all-and-end-all of everything. Rather than looking after Desh Kalyan and Lok Kalyan, they say one thing and do another, as all tyrants do. But the greatest virtues are those which are useful to other people.
“all science no philosophy”.
It is character that gives us purpose, and a purpose to our actions, and meaning to any pleasure we feel, and a point (and counterpoint) to our existence. Pleasure for its own sake is exceedingly risky. It does not mean that those seeking pleasure are bad—seeking pleasure is a natural instinct. But the danger arises in that selfish purposeless pleasure (i.e. pleasure as lifestyle—hedonism—or irresponsible pleasure with abandon or cruelty) may lead to gradual, and often undetected changes in our own character.
Sa yathaakaamo bhavati, tat kratur bhavati, yat kratur bhavati, tat karma kurute, yat karma kurute, tat abhisampadyate.[2, 272]
The best known paraphrase is as follows:
As your desire, so your will. As your will, so your deed. As your deed, so your character. As your character, so your destiny.
The harmless fun of a youthful indiscretion can lead to life-altering choices. And even those of excellent character can make a mistake. But if we continue to engage in wrong action, then it becomes not only our character, but soon our destiny.
There are many of course who naturally object that character itself is not objective as it can be faked. After all, Ravana pretended to be an Ascetic, Kalnemi came in the guise of the Rishi, and [Insert here] in the guise of a “Modern Acharya” (to fool all the scientism fanatics). But that is why character is revealed (by circumstance and adversity). Individuals may do all the right things, and say all the right slokas, and even “perform all the right rituals”, but we subconsciously detect something off of about that person, and avoid anointing them “AchArya”. By waiting and watching, we observe their true nature, which incidentally, reveals itself at the right moment, when the Lakshmana Rekha is crossed, or the handler instructs.
Others of course protest that politics is not for goody-two-shoes, and “we cannot be Satya Harishchandra”. No argument there. Yuga Dharma adapts Sanaathana Dharma to Time, Place, and Circumstance (Yudhisthira found that out the hard way over a game of dice). The Perfect Dharma of the Satya Yuga, drops to the imperfect but Rigid Dharma of the Treta, to the Nuanced Dharma of the Dvapara, to the near-imperceptibly subtle Dharma of the Kali. It is also why Dharma, especially Rajdharma, is necessarily balanced by Niti. Do your duty…but don’t be a dummy.
'Vasudhaiva Kutumbakam' does not imply blind adherence to a 'unilateral disarmanent'. Subversives are booted out of the family. pic.twitter.com/zJUdYzyyAg
Even if personal sentiment, courtesy, or even Rnadictate one thing, Dharmadetermines another, and we must follow it, not for nationalism, not for ritualism, not even for traditionalism, but for our own personal character, which is rooted in Truth. It is Satya (Truth) which gives tradition, ritual, and even the nation their purpose.
That is why no matter how great a personality may seem, no matter how much knowledge or what-have-you they have to share, if something (or someone) seems too perfect, it probably is.
Character is also why renunciation is considered virtuous.This is because if we are willing to renounce something (if necessary), then we are not beholden to it, we are not enslaved by it. That is why hedonists are pitied as slaves to their senses—just look at a drug addict; what is he/she willing to do in order to get his/her next high? Is it any different than some relationships some “girlfriends” and “boyfriends” and even wives and husbands have today? “Give me this/Do that, or I’ll find it somewhere else, from someone else”. That is also why in our tradition we say:
Na jithendhriyaanaam vishayabhayam | 262
Those who have control over their senses are not afraid of their indulgence in sensual delights. [1, 160]
Those who have conquered their senses do not fear sensual indulgence [because they can renounce it any time—especially if it risks becoming dangerous to anyone or disgraceful]
Pleasure comes in many forms, the most obvious being marital. But even pleasure in our other relationships in society (be it with our friends and relatives or…AchAryas). The pleasure of being associated with a group can often countermand obvious higher duties to society. That is why not only the guru-moha of Arjuna to Drona, but also the bandhu-moha (the attachment to relatives) of Lakshmana to Rama also had to be renounced. His separation from Rama before the end of his life was necessary in order to show that despite his fierce loyalty to Rama, he would never let that interfere with his own personal commitment to Dharma. In contrast, we all know what Dushasana was prepared to do out of his loyalty to his brother Duryodhana.
That is why Prema is not Moha. That is why Dharma is so important—because Dharma is the path to perfect character. Rather than quantity of life, it is quality of life, quality of character, that matters. When character is perfect, not only the individual life, but existence itself has meaning, and we choose to continue to exist, not for ourselves, but for others…
In contrast, we have individuals reducing Dharma to only ritual. Ritual has its place, ritualism does not. This ritualism has in fact made man insensitive and even foolish. Like the hedonist who seeks the series of steps that will grant him physical gratification, the fruitive man ever believes in that series of steps to fruitive rewards—hence their perversion of Vedic Truth.
A person who uses Vedas for temporary advantages is like an animal, says the Upanishad.#Periyava
The subconscious assumption that in any given context of life, almost algorithmically, if we perform x,y,z ritual, we gain the result (“I have completed my task, so I deserve the reward. I have done my job so I deserve my salary”) has made men characterless. Ritual certainly has its value to Dharma, as do the Yagnas that are prescribed in Karmakanda, but it is not the be all and end all as the overcompensating publicly “hypermasculine” (but privately effeminate) charlatans declare. Ritual serves as a guide and as a regimen for men and women, but it is for a higher purpose. Just as the artist trains to create beauty and the aaesthete trains to appreciate it, the seeker of wisdom trains in ritual, and higher than that, tapasya, to improve character. Hence the traditional phrase: character-building.
We need people who will be living embodiment of nobility of Hindu religious beliefs. It is by them that Hinduism will continue to thrive.
But where is the importance of character building today? We want instant results, instant gratification, and seek knowledge only as the algorithm to attain them, rather than to appreciate the results or pleasure or beauty in all their layers. My Right (with pleasure as the aim) vs My Duty (with pleasure as a possible pleasant byproduct. Nishkaamya karma). No wonder women (and now men) are being objectified—it is not their duty to each other that matters, but how they have become objects from which to extract x,y, z, experience or pleasure or aim. No wonder relationship partners and even life partners are so replaceable today (given the epidemic of serial monogamy and polyamory), it is not the person (and her/his uniqueness that matters to us) but the experience or pleasure or objective that can be extracted…or given away.
Ritual & Tapas helps us build character, circumstances test character, but Dharma is the compass for character. The essence of Dharma is not ritual. The essence of Dharma is Rta (moral order/harmony) which is the expression of Satya (Truth). That is the true purpose of religion (not robotic ritualism and fruitive reward from the Devas), but moral order and harmony in the universe, in the nation, and in the home. The spirit of Dharma is thus Rta and, above all, Satya. If Dharma is the compass, Rta is the Cardinal Direction, but Satya is the inner magnetism.
And that is the problem today. Ritualism has resulted in precisely the type of societal incompetence that continues to plague the “Modern” Hindu. This being the Kali Yuga, whatever the protestations and prevarications of the ritualist right, religion too has undergone corruption and all varnas too have been guilty of this. As Acharya Chanakya wrote, “A fish first rots from the head”. Ignore the charlatans, and seek what you know to be true in your heart: the Truth. That is the spirit of our age-old Dharma. It is not Rna-meva Jayate or Ritual-meva Jayate, but Satyameva Jayate—this is the spirit of our tradition, and shame on the selfish creatures who define it otherwise. Their agenda is known for all who see through their characterlessness.
Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.
What is beauty?—perfect nobility. What is ugliness?—imperfect character.
Even an ugly thought can be give attractive expression. It is only after we study the inner essence that we look beyond the makeup. It is why aesthetics is predicated upon the moral aesthetic of a society.
That is also why aesthetics cannot simply be translated as rasa, but is in fact rasalankara. The beautiful, ornamented expression of the flavours of life. Even the disgusting can be presented in aesthetically pleasing ways. Literalism is not the highest sophistication. Mere outward shows, even to the gods is not enough. It is pureness of heart, even with Bhakti.
Bhakti is important. But as with ritual, Bhakti can’t be the be all and end all for responsible citizens. Blaring Bhakti songs at 180 decibels does not substitute for having actual Godlinessin your heart. Merely showing your Bhakti (or even feeling it while stomping over others at Temple) is not enough. Bhakti is not about being a whirling dervish whipping oneself into a public frenzy, and advertising it to all, but in feeling spiritual oneness with the Divine and having gratitude in your heart. Those who advertise their religiosity the most are usually the ones who feel sincerity the least.
As with ritualists, so with the bhakti brigade.First a caveat: One should never dream of harassing either in their private dharmic endeavours…it is a matter between them and God. Bhakti, as with Knowledge, as with Ritual, is important, very important, and kudos to those who follow those margas. But the problem is when any of these become a substitute for character. That is the importance of Atma-vichara (introspection), and Viveka (distinguishment between right and wrong), and parinamavasya (willingness to change). The outwardly uber-religious donkey who justifies his ill-bred and even adharmic behaviour on account of his performance of ritual or bhakti kirthana is one who has completely missed the message to begin with. The path to perfection is not a one or two step move. It requires constant introspection of whether or not you are not only fulfilling individual duties, but general duties to society as well. But Bhakti has become a convenient excuse for individuals to forego any introspection let alone concrete accountability for civic negligence. “I work job, raise family, do puja…I am not responsible for anything else…who are you to tell me…I go to temple!”
When individuals so stubbornly dig in, constantly criticising or expecting change from others rather than asking whether they themselves might be in the wrong…this too is another type of characterlessness. That is why, time and again, we have said that the most valuable virtues are those useful to other people. Going to temple is very good, but it cannot be a shield for bad and irresponsible behaviour—otherwise it is hypocrisy. Doing ritual is good, but if you use that as an excuse to justify misbehaviour or develop greed for power, then it too is hypocrisy. All these things exist to perfect ourselves—merely doing them does not mean we have already attained perfection…no matter what mummy says.
Some men think they are God’s gift to women, and many women think they have license to behave as if they themselves were gods. That is the danger of Ego—it divorces us from the onus, or even the basic responsibility, to ask whether we were in the wrong and need to either do better or correct ourselves. Introspection. But we live in a time when individuals can be proven wrong, without any facts on their side, and they will still stubbornly say “I stand by what I said”. Bear in mind, this brazening out is often not even a matter of Bhakti and Faith, but simply Ego on simple matters like history. By all means, keep doing whatever makes you feel closer to the Divine, but for the love of God, start taking responsibility for your own actions. All the patriarchy memes in the world won’t change the fact that a real man is one who takes responsibility for his own actions. That is what real character is and why it is so important.
Have you done everything that can be reasonably expected of you?
Have you done contributed anything tangible at all to the cause you hold dear?
If you can’t do much, have you given minimal support or more to those that are?
Have you even thought about these questions while you were stuffing your face with samosa?
That’s our problem, people who are all talk but no action. Content that they have fulfilled their spiritual responsibilities they feel no obligation for their civic responsibilities—but they whine in impotent profanity or wait for Kalki.
From Satya Harishchandra in the Satya Yuga to Yudhisthira in the Dvapara to general Krishna Niti in the Kali, Dharma too has had to adapt, in order to protect Satya, sometimes with asatya. Chhatrapati Shivaji has embodied this. Similarly, Anusuya, Lopamudra, Sita, Sati, Savitri remain the highest standards of not only personal character, but moral character, and should remain so. Shakespeare may have said “Frailty thy name is woman” in Hamlet, but our Civilization has proven otherwise through women of characterwho held fast to their Dharma, whatever their external delicacy or circumstantial difficulty.
But character is not only determined by youthful pasts, but the behavioural present. Along with sexual morality there is ethical integrity and commitment to the common Dharma, the Saamaanya Dharma. Along with the golden Pativrata is the silver Sahadharmacharini of Kunti, Draupadi, Ahalya, Tara, & Mandodari fame. Arguably there is even a bronze (or copper/tamra) standard for women who are culturally & civilizationally loyal, whatever their complications. Moral judgment and condemnation is easy, living and leading by example is hard. If you demand character in others, demonstrate it yourself. Otherwise, expect to receive what you yourself have lived (whether you know it or don’t). Those who live for Dharma include aspirers to Seeta-Rama, but they also include those who have lived Kunti-Pandu.
Character is 3 parts:
1.Moral Character (living according to Moral Standards, religious, sexual, etc)
2.Personal Integrity (holding true to your obligations, beliefs, and promises)
3.Ethical Civility (treating other with respect and acting for societal good)
For too long, we have only emphasised the top most and used that to excuse all-sorts of treacherous behavior (“well, he goes to temple and does all the rituals, etc”). The net result is youthful allergy to morality or any sort of sexual constraint or personal restraint, due to this hypocrisy. But a moral or sexually moral traitor is still a traitor. Rather than browbeating youth from the inside out, encourage them to live with character from the outside in. Let us start with basic ethical civility, then go to personal integrity, and then some semblance of Sexual morality. Educate and inculcate the highest standards, yes. Teach them Sita & Rama. But also show them the way back if they take unfortunate detours. Dignity is notbrow-beating. Dignity is notseverity. Dignity is self-respect. People will fail and fall, but at least they will rise again, and seek to live lives of character and dignity.
It is not simple about karma, but about kriya (doing). Actual doing. Actually doing something to improve something, some small aspect of the world, the nation, the state, the city, or even the community around you. Something![Ram Raj] was not built in a Day. The characterless have all the time in the world to criticise others and give gyaan about what others should be doing…but what are you actually doing, gyaani? Simply hiding behind past glories of your caste or ancestry does none of us any good. What you actually do today is how posterity will judge you tomorrow.
Character, after all, is not simply a matter of personal entry into svarga or praise from your parents or even personal success. It is a matter of national & civilizational survival.
Chaturvedi, B.K.Chanakya Neeti.Diamond: New Delhi.2015
Radhakrishnan, Sarvepalli. The Principal Upanisads. London: Unwin Brothers. 1968
Good character is not formed in a week or a month. It is created little by little, day by day. Protracted and patient effort is needed to develop good character.
Like many words in our post-modern dystopia, character is one that has increasingly become of receding importance. It too, like virtue, has been mentioned here and there by the ever more reticent and the socially brave. It is the great tragedy of our times that to mention the words character or virtue (or lady or gentleman) has become a curiosity at best or an offence on the “rights” of others at worst.
We have created a society that thrives on Politically Correct protection of Characterless-ness. We have created a society that valorises IQ-obsessed hoop-jumpers who are nothing but glorified poodles performing tricks to the applause of fellow canines. This is touted as the purpose of our education: “Get job, earn salary, have money for children’s marriage, retire”. But
the End goal of Education is Character.
Why do we learn? What is the value of learning?
A quick google-search demonstrates that “crisis of character” remains more of an eye-catching book title, and “Global crisis of character” an even more circumscribed, circumvallation of religious, new-age’y bent.
Shouldn’t the test for merit be capability in your circumstances, character to apply your education to useful things, and competence to do the job properly & honourably?
That is the problem today. Generally, the Elite School Grads in the US have wanted to be “Bankers, Consultants, & Lawyers”, and in India, primarily engineers (or unemployable Humanities graduates) desiring to go abroad to make money…generally doing the same. The Reservation system is admittedly broken—after all, government positions exist to ensure competent officers to do the work of the public…not as a socio-economic experiment. Past injustices should be remedied, but not to the extent that the purpose of a job or a position is forgotten. And this applies for our so-called “merit” candidates as well. Merely demonstrating ability to take a test is not demonstrative of competence for the position. The present poor reputation of IAS babus is emblematic of that. For all their read and regurgitate, the only real capacity most have demonstrated is capacity to secure sinecures. Even the much vaunted scientist ultimately works for someone, generally more strategically intelligent than they are. What then is the purpose of education?
Is it merely to create individuals substituting one form of power (analytical) for another (wealth or lineage?). What happens when alleged “high iq types” sellout the national interest, because they have calculated that to be the most “efficient” course of action? What kind of society does this create?
Once upon-a-time, societies the world over would have families that sacrificed themselves for the nation, or individuals who would sacrifice themselves for families. That was the meaning of nobility, true nobility. Today we have families that sacrifice the nation for themselves, and individuals who sacrifice their own families for their own egos.That is the meaning of bastardy, true Bastardy.
This is the crisis of character we face today. And make no mistake, for all our cutting criticism of India and Indians, this is a global crisis. In India it is in fact least obvious due to Bharat remaining one of the last refuges of traditional, family-oriented culture—but this too is flailing fast.
The characterless have inherited the Earth, And they hide in many forms to justify their bastardy: Beauty, Wealth, Caste, Ritual, IQ, and now, of course, Genetics. But Might, in whatever form it is found, doesn’t make Right. If knowledge is power, so is beauty. If money is power, so is (caste) privilege. When elites (of whatever type) are formed for their own enjoyment, when power for its own sake becomes self-justifying, when no higher ideal beyond “cause we are” or “cause I can” is appealed to, then not only is the Kali Yuga deep, but the characterless have inherited the earth.
That is why the means of their power becomes sanctified as the most important quality, rather than merely another cog in the wheel. “Because she’s hot”, “Because he’s rich”, “Because they’re my caste”, “Because Holy Ritual”, “Because High IQ”, and now “Because Good Genes”. Character, what makes the world livable, what makes burdens bearable, what makes romance meaningful, what makes an individual trustable…character itself is near nowhere to be found, let alone, emphasised. The removal of racial quotas in American universities is well and good, but the removal of character as a qualifier has wreaked havoc.
It is because teleology has gone by the way-side our society has become inert and ineffectual. Addled not-only by sensual pleasure but by over-indulged ego, we have lost sight of why we do things at all, and do them for their own sake, or because others are doing it to.
Why do we eat?
Why do we sleep?
Why do we have sex?
Why do we live?
But perhaps, most important of all, why do we learn?
Many may ask, why learning has become more important than living, and that is because we live in an era where quantity of life has become more important than quality of life. Similarly, quantity of learning has become more important than quality of learning (wisdom). Lack of learning, true learning, is emblematic of this. The pedant of myriad memory tricks has become more important than the practicing pandit. The philognostic more important than the philosopher. Mere quantity of learning, mere quantity of knowledge, and competitions to showcase it in unseemly ego displays to the applause of the clueless and the tasteless, has resulted in wisdom being sidelined.
What is Character
Before one can construct character, or even understand how crucial it is, one must first learn what it means in its full sense. Moral character is only one aspect of personal character. Purity of conduct is important, but only one element. In our era, one of the all too tragic tragedies is that women (and men) who may have stumbled once on the moral purity aspect, wonder what at all the point is in preserving the rest of their character. But that is unfair (to them) and all too dangerous for society. Everyday you have a choice as to whether you decide to be a good person or a bad person. It’s upto you whether you want one fall to multiply into many.
Admittedly, it is very difficult to negotiate the treacherous waters of college popularity, and pressure to preserve relationships often leads one to do things one may not wish to do. But rather than a binary of 1 and 0, think of character as a spectrum. Even if you cannot be that absolute sterling character in kathaor purana, keep the essence of who you are, and try to be some modern version of the ancient standard.
Strength of character allows you to carry out your will freely, while enabling you to cope with setbacks. It assists you to accomplish your goals in the end.
It allows you to inquire into the causes of ill-fortune, instead of just complaining about it, as many are inclined to do.
It gives you the courage to admit your own faults, frivolousness, and weaknesses.
It gives you the strength to keep a foothold when the tide turns against you, and to continue to climb upward in the face of obstacles. 
More than Trivial Pursuit, GK games, IQ obsession & Eugenics theories to preserve your favourite perspective, wisdom and intellectual humility are needed to do the intelligent thing. That can only come from character. Udhaarabhaava (good character) or Aryabhava (Noble character). That is what is lacking today. Instead we have people full of Kusheela or Paapasheela (Bad and Ignoble Character). The Rishi has been replaced by the Marjaar.
Character (especially Noble Character) is about having integrity to do the right thing when obvious, even when difficult.It’s about who you are when no one else is watching.
Character is about building a community, not using people and throwing them away after.
Character is about “dancing with the one that brung you”, not running off with the one who shows up later in the fancy car.
Character is about building institutions for the common good, not just promoting your own brand or clique.
Character is about having the courage to do the right thing, even if it is the difficult thing. It is in putting societal duties above personal obligations. It is in looking after the common welfare rather than merely private social-climbing.
Character does not consist of putting up dp’s and gravatars showcasing severity to hide behind. Real character is not tough talk or braggadocio. It is about setting aside one’s ego to come together for the common good.
And yet, what do we have today. The self-same self-anointed saviours of society don’t even have the character to introspect, and ask whether they are doing the right thing or supporting the wrong voices, stubbornly hold on to illogical colonial theories. In their culture of “bros before hoes” they have forgotten what it means to be gentlemen of noble character (Aryabhava). They talk of “red pill” manliness, while failing to have the thumos to defend women.
Worst of all, they don’t even have the character to intelligently and intellectually confront those fundamentally harming the common interest, leading the innocent internet hindu off a cliff. Content to merely troll each other, the intellectual descendants of Tilak don’t even have the manhood to intellectually counter neo-Revolutionary views that would destroy their society. And forget introspection, that is the least of their worries. Follower counts are far more important. So much for thumos. So much for the self-anointed “The Best and the Brightest”.
Best and the Brightest
In our IQ and genetics obsessed era of error, the examples of history, even recent history, are often forgotten. Credentialed hoop-jumpers are quick to point out that they must axiomatically be “the best and the brightest”. But what they forget is that, this term has actually acquired a duly negative connotation. But it is not just politicians who are worthy of censure and condemnation.
The laundry list of professional doctors, lawyers, MBA’s, and yes, even scientists, have set aside their responsibility & duty, in their money or sinecure-snorting state of hubris.
And yet, how quickly we forget the lessons of ethics. How quickly we forget the responsibility of knowledge. When you only ask whether you can or could without asking whether or not you should, this is what happens. “The Best and the Brightest” indeed…
Jean-Jacques Rousseau wrote that simplicity is better than complexity, but if we must have a sophisticated culture, let it celebrate virtue:
It is by following this example that the truly great monarch…drew from the very bosom of the arts and sciences…the dangerous trust of human knowledge…yet the sacred guardians of morals…
Those Academies also, which, in proposing prizes for literary merit, make choice of such subjects as are calculated to arouse the love of virtue in the heart of citizens…not only by agreeable exercises of the intellect, but also by useful instructions. [1,92]
We have physicists, geometricians, chemists, astronomers, poets, musicians, and painters in plenty; but we have no longer a citizen among us
But compare his example to what we have today. Perennially mocked, our self-proclaimed “high iq types” crave power…if only their sheer genius could be appreciated.
Even beyond the obsession with mathematicisation, model-based thinking has produced “erudite” but common sense lacking solutions such as this:
The council of “Alphas” vs “Sub-Omegaloids”. Food for thought for our “High IQ Types”. Why mere “analytical horsepower” isn’t enough for developing and implementing practical, strategic solutions to societal problems.
The intelligent, IQ, EQ, or multiple-intelligent, all can be corrupted by power. It is not a dearth of genius that destroys societies, but a dearth of character.
Dearth of Character leads to Death of Societies. And perhaps that is the greatest tragedy of our times. Sarasvati is sought by those craving learning—yet they forget that she is venerated above all as the apotheosis of the Truth.Vagdevi is Speech personified, and that speech is that which is true. Sarasvati is the Truth, and rather than mere learning, it is preservation of the Truth that is most sacred, and automatically brings prosperity and power, but most importantly, gives us purpose. But today the pleasant lie is preferred to the unpleasant truth. Individuals hold on to what they have been taught so they can see themselves as “learned”, failing to ask whether what they have learned is in fact erroneous. Ego has become more important than reality.
He who knows nothing is closer to the truth than he whose mind is filled with falsehoods… – Thomas Jefferson pic.twitter.com/oCpNRolOk8
It is not “high IQ types” who guide society. IQ is a limited and increasingly questionable measure of intelligence–even among those with the highest of IQ’s. In fact, the multiple intelligence model is increasingly taught in the Western Academy. What good is IQ if the position requires management of individuals? What good is IQ if reading of emotion is required? What good is IQ if strategic thinking is required to pull disparate bits of information across disciplines? Suitability for position is determine beyond test-taking ability.
Make no mistake, subject-matter understanding is required. But mastery of theory is one thing, competence in practice is another.
Do you take the candidate who gets 100% marks but is characterless and will engage in corruption?–or do you take the candidate with 90% marks, but who has a reputation for honesty and competent job performance? What good is your (self-proclaimed) IQ if you are a coward, and cannot withstand pain or pressure (or even momentary discomfort), to safeguard the common good? That is the problem today. India (and other parts of the world) are training “high iq” hoop jumpers who excel as slaves, rather than as citizens of character. But a high iq slave is still a slave.
In our era of Jan Lokpal and entitled hypocrites of all sorts attempting to anoint themselves guardians of society, the eternal question is not just rhetorical, it has an answer:
Characterless-ness may seem to be cost-free to those without character, but that is because they tend to be the primary beneficiaries. In fact, they freely engage in it only until the costs are visited upon them–at which point, they become the loudest (and most hypocritical) of bemoaners. We all know that person.
Then of course, there are those voices who will proclaim, “Well, that’s to be expected, we have to maximise utility, and all I am doing is utility maximisation”, or “Ayn Rand tells me its ok to be selfish”. This is what happens when consumer culture (yes, even experiences and love can be consumed–just ask expedia.com, yatra, or hallmark) becomes the driving guide rather than relationships. We have become so driven by fear of “missing out” and “YOLO [which any thinking Hindu should axiomatically reject]”, that having that experience or doing what you want becomes more important than who you are doing with.
Social media and mobile phones have made it even easier to bail on our friends and family (when something better comes along). This too is characterlessness. True, there is a difference between skipping out on your friend’s 30th so you could see Coldplay, and missing a family event because you have a rare chance to meet the President. But proportionality has long ago gone out the window, especially for Indians. Sentiment and consumption based-living devolves into precisely that animal instinct of doing something because it feels good (or not doing something because it hurts bad). That is calculation not consideration. Consideration for others is at the heart of character, because we ask what is the best for all or most, rather than what is just pleasant for ourselves. When man (or woman) cares more about how much, rather than, with whom, this is the end result.
Others may demur, saying “Well, it’s what’s fashionable”. True, media-messaging across the spectrum has been promoting the fast-based consumer life-style. False dichotomies are presented across the board (i.e. old fashion vs hyper-modern). But one can live in the modern world while maintaining some semblance of ethics and morality. The problem is, that there is no support for voices that use the medium of modernity to support traditional values. For all the stereotypes of the African-American community and their music, it was never just “gangsta rap” or “bitches and hoes”. This is a song from the late 90s when all that was at its height.
What was the message for young men & women alike?
Girls: Who you gon’ tell when the repercussions spin?
Showing off your ass ’cause you’re thinking it’s a trend
Guys: How you gonna win if you ain’t right with them?
This Lauryn Hill ‘feat is in many ways a lament of Post-Modernity and the tragic downfall of her community (mentioned here). The obvious contrasts between 1967 and 1998 are clearly seen in split-screen. She soulfully sings of how easily women are prepared to “give it away” for material things and how men are prepared to take advantage of women for “that thing”. She asks men, how can they think they win if they don’t treat women right? But no, that’s ok, gangsta rap, red pill, and racist IQ theories are more important to hide behind to slander a race or community.
The reality is, such songs as Lauryn Hill’s are ignored by those who only want to be told what they want to hear. If you don’t value the right thing, if you don’t have the right moral aesthetic, you embrace a soulless one [particularly if you understand subtext]. Before people complain about “moralising”, bear in mind, even yester-year songstress Lauryn Hill sang that she’s not perfect, and was once young and in the same shoes, the “same predicament” as today’s young ladies. But character is not about falling for the trend if you ever fall, but in bucking the trend if it lacks aesthetic, especially moral aesthetic.
The reality is, it’s not a false dichotomy, a false choice between fun vs tradition(-al boredom), between barefeet vs high heels, or dhotis vs blue jeans.
The choice is between no respect and know respect.
Character is about not only respecting others and their genuine interests/well-being but also about respecting yourself. Self-respect.
Everyone wants fun, but the question is, what are they prepared to do to get it?Everyone prefers to avoid pain, but what are they prepared to do to avoid it? Any idiot can knock up a girl, but it’s taking responsibility for your actions that separates the men from the boys.
“Any fool can have a child, that doesn’t make you a father“. Being a man is about taking responsibility for your actions. A real man isn’t the one who “gets with as many chicks as he can“. A real man, is one who shows character in looking after those from whom he is responsible, and not just following fashion, but bucking the trend when necessary. And for those who argue, “Vell, vee are all animals, so we should not be ashamed of instinct”, well, there’s this to think about too:
At his best, man is the noblest of all animals; separated from law and justice he is the worst. ~ Aristotle
Ladies, of course, are no less innocent. They too have made poor choices. If men have become obsessed about sex, women have become obsessed about material possessions–each gender tormenting the other over having “more”. Character isn’t about not wanting to have fun. Character is about not wanting to hurt others in order to have fun. Do you value the experience, do you value “that thing”, more than the human being?
And when others are hurting those for whom you are responsible, standing up and doing the right thing to defend them, is also character. In fact, it is national character.
The Global Crisis of Character is also reflected in the Comity of Nations. A nation is nothing but a community, a family, writ on larger scale. It is national character that determines national priorities, and even the willingness to prioritise properly. The problem invariably comes when individuals want to have all the exceptions, all the tax deductions, all the national service exemptions, while others must do their duty with due diligence. Do as I say, not as I do.
Declining national character is increasing even in the most powerful of nations. How to secure the national character? The strategically clueless continually look for any excuse to drum up ritual. Their latest theory is that “holy ritual” is the origin of the martial–joke. Perhaps that may be the case for the characterless, but the origin of the martial is in Rajo guna. Those who fail to value rajas are usually mired in tamas (whatever their claims to the sattvic). It is Rajo guna that drives the martial and Rajo guna that is required to secure the national character. It is what drives individuals to endure, to not cave in when facing terrible odds, and to hearken to their allies when common interests are threatened. No wonder the ritualistic are confounded…they practice none of these things. This is a Jaichand complex in the making.
Loyalty to obvious Jaichands whose treachery is exposed is as good as being a Jaichand yourself. Arjuna was very loyal to Drona, who was his “AchArya”. But as Krishna conveyed to him, Drona was on the side of Adharma, and he had his own hidden agenda. Whatever past goodwill or Rna, the needs of Dharmaare higher. That is how character is demonstrated. Not by sacrificing the vulnerable like Yudhisthira did to Draupadi, so that he could keep his word on the wager, but by making the difficult decision to set aside your own Rna, your own personal obligation, for the common good.
For 1000 of years India was defeated, occupied, looted & ruled by the invaders not because India was weak but there was always a Jaichand. pic.twitter.com/bZJ8IYHdsv
India’s record is actually slightly better than that, as there was resistance and even rollback throughout the 1000 years (which is closer to 5-600 years if one thinks of all of India, rather than just Northwest India). But the point of the honourable Minister is spot on. In our obsession for IQ, we are forgetting the need to evaluate character. Do you hang tough and stand by your countrymen when the going gets tough–or do you cut a side deal to keep your ill-deserved kingdom or because you feel he wronged you.
More than the Jaichands, it is the selfish crab who, despite repeated calls to unite by Shivaji, preferred to slink in his own lair, feigning ignorance or arrogance. The British too did not even require every Indian king to betray his fellow Bharatiya; John Company only needed them to not give support to their countrymen at crucial times.
Failing to join together to preserve the common interest is not only a recipe for common slavery, but indicative of a loss of character. The ability to endure pain is the sign of the statesman. It is the sign of the kshatriya (intellectual or otherwise), and that incidentally gave away Karna’s true birth. But in our era, whatever your birth caste, if you play a role in civic affairs, if you wish to have a hand in the destiny of the nation, you must have the character to make the painful decision, when it is clear that it is the right decision.
Enjoying the bonhomie of the decade-old digital salon is easy. Recognising a Jaichand in your midst and disavowing when apparent is the sign of true character…not dp’s of grave looking old men.
The Romans had many intelligent slaves to serve as tutors in intellectual matters—yet, they remained the rulers. After all, “High IQ” slaves are still slaves.
Alcibiades too was “high iq”, but ultimately betrayed his nation. Carthage had the more brilliant general in Hannibal, but Rome’s character & citizenry ensured Scipio had the support to defeat him.
Talent is good. But talent, plus hard work, plus character is even better. Great talent will be defeated by medium talent with better character.
More than that, the desire to coast on talent, the desire to rely merely on clever talk, rather than concerted and consistent efforts is what threatens the national cause. Parables and Panchatantrafables abound over the value of consistent and concerted action rather than coasting on talent. From the tortoise and the hare to the grasshopper and the ants, many a children’s story emphasises this importance. Even the career of Vijay Amritraj is emblematic of this. That is because…
The Power of Character
The Sanskrit drama Mrcchakatika is famous in Classical Indic Literature for many reasons. The author Sudraka was himself a king, but the story is notable for the character of Charudatta, who was noted for his…character.
The archetypal dhiroshanta, Charudatta was a Brahmana of famed noble characteristics. So great was his character and virtue, that the courtesan Vasantasena fell in love with his qualities and gave up her life of luxury, pleasure, and comfortable wealth, for the mere chance at marrying such a good man. Charudatta underwent many difficulties and injustices in his life, and even came very close to death. But his character was his guide throughout it all, and he endured terrible risks in order to preserve it. That was why he was respected by all and venerated for his wisdom and advice…tested by circumstance and demonstrated by example.
To conclude, there is a famous legend about King Vikramaditya of Ujjain. The ever vigilant Maharaja was also a famed adherent of the truth. One night, when he was silently guarding his capital incognito, he saw a beautiful woman, verily a Devi, clad in red, leave the city. He stopped her, asking, “Oh Devi, who are you and why are you leaving?“. She responded, “I am the Goddess of Power. I am leaving this city as the citizens have become criminal, and it is no longer a fit abode for me”. “I understand“, replied Vikramaditya .
Then, another beautiful lady, clad in gold, began leaving. Vikramaditya asked her too “Oh Devi, who are you and why are you leaving?“. She replied, “Oh Maharaja, I am the Goddess of Wealth. I am leaving your capital as the citizens have become corrupt, and it is no longer a fit abode for me”. “I understand“, he relented again.
Finally, a third beautiful lady, clad in white, began leaving. Vikramaditya asked her too, “Oh Devi, who are you and why are you leaving?” She replied, “Oh Rajan, I am the Goddess of Truth. I am leaving your people as they have become immoral“. This time Vikramaditya said “Oh Devi, please do not leave. I can live a life without Power and Wealth, but I cannot live a life without Truth. I beg you, please stay in my kingdom“. The Goddess smiled, and said “So, be it”.
Soon, the Goddess of Wealth returned. Surprised, Vikramaditya asked “Oh Devi, why have you returned?“. She replied “I am the Goddess of Wealth, I reside where Truth resides”. Then finally the Goddess of Power returned. Amazed, Vikramaditya asked “Oh Devi, why have you returned?”. She replied “I am the Goddess of Power, I reside where Wealth resides”.
The moral of the story, of course, is that power, wealth, pleasure, all can be given up in the name of Truth (of which Dharma is the expression), because they are dependent upon it. This is because men and women of character can lose every material possession in the world, every opportunity for pleasure, every right of power, but their character is in their own hands.
If wealth is lost, nothing is lost. If health is lost, something is lost. But if character is lost, then all is lost.
Rousseau, Jean-Jacques. The Social Contract and Discourses. BN. 2007
This is a question that has dogged many a patriotic Bharatiya, and has been gleefully theorised by many a con-artist Videshi—the British most of all.
Assorted sordid theories of all sorts have been proffered psycho-analysing Indians using various fraudulent Freudian and now neo-Marxist theories (ostensibly aimed at digesting the Hindu cause into a new “hindu Left”…as if Marx & Mao haven’t done enough damage). Nevertheless, this is an aspect of the modern Indian that is very troubling as we live in very democratic times, and cannot afford such gullibly selfish, sanctimonious, stubborn, stupidity. Much of the gullibility is due to the sanctimony of some sections. But ancient Brahmanas understood the difference between Vidya and Jnana. Obedience to a guru after completion of one’s studies was not absolute—and primarily due to respect and gratitude for the one who educated an individual. But there is a long history of sishya reluctantly but eventually and out of necessity revolting against his guru, when he believed his guru was wrong. Arjuna vs Drona is the most famous example, but Bhishma vs Parashurama was another . Bhishma was respectful throughout the engagement, but defeated Parashurama, and was prevented by the Devas from humiliating him with final use of an astra. Parashurama, after all, is a future Saptarishi.
But Guru-moha is still moha. One must use Viveka (distinguishment between right and wrong) to determine when genuine rna and prema degenerate into Moha (delusion/attachment). As we wrote in our preceding article, this Guru-sishya complex has expanded far beyond the original purvey of the spiritual. If you decide to take a spiritual guru, then be give reverence to him/her. But remember, in the Kali Age, there are many a Kalnemi, many a fraudulent guru, and many a fraudulent Brahmin. Mere ritual, yajnopavitha, or even a smattering of sanskrit is not the way to separate the wheat from the chaff. Even the venerable Acharya Chanakya, an orthodox Brahmin who is often critiqued via modern lenses due to his views on women and lower castes, wrote as follows about different types of Brahmins:
Akrishta Phalamoolaani vanavaasarathah sadhaa
Kuruthe aharahah shraddhamrushirviprah sa uchyathe |73
“The Brahman who eats only roots and bulbs produced from the land untilled, who ever dwells in jungles and performs the Shraddha [of his departed ancestors] everyday is called a Rishi (sage).”[1,31]
Laukike Karaani rathah Pashoonaam Paripalakah
Vaanijjyakrishnikarmaa Yah Sa Vippro Vaishya uchchyate.|74
“The Brahman who ever remains busy in the mundane work, who owns and tends to cattle, who tills the land and does farming is known as Vaishya (Merchant class) Brahman. [Chanakya is trying to assert that one’s social category is not defined by birth but by one’s profession.]” p.31
“The Brahmin who steals the things belonging to the Gurus and gods, copulates with other’s wife and is able to [dwell] amongst the beings of any species is called a Pariah-Brahman”. P.32
Vaapeekoopat daagaanaa maaraama sukhe lashvanaam
Ucchedane niraashanka se vipre mleccha ucchyate |77
“The Brahman who recklessly destroys the temples, wells, ponds, orchards without any fear of social repercussion
Is verily a Mleccha [barbarian] Brahman”p.32
Parakaaryavihanthaa cha daambhikah svaarthasaadakah
Chhaleedveshee sadhukrooro maarjaar ucchyate|78
“The Brahman who puts hurdles in other’s ways, who is deceitful, scheming, cruel bearing ill-will for others, sweet by tongue but foul by heart is called a Tom-Cat Brahman”p. 32
Thus, it is character and conduct that is the mark of the true Brahmana, and it is by character and conduct we must judge people, not mere birth, and character and conduct that we are missing today. This obviously applies to other castes beyond Brahmin as well, but Chanakya’s remarks are particularly important in determining whom to seek let alone anoint as an AchArya.
But while it’s important to have healthy criticism, it must not devolve into self-loathing or blaming only one community. It is imperative that people of all varnas and jatis introspect, to correct not only their own respective misbehaviours, but also their own gullibility. Along with “Surpanakhas Daughters” there are many Sons of Ravanatoday who are failing in their Dharma. Rather than latching on to clownish foreign cliches about “neo-patriarchy“, understand your own civilization and what makes it strong. The Real Man is not the one who shouts the loudest or is the most aggressive or who RT’s knock off memes to feel good. The real man is one who is neither passive nor aggressive but assertive and knows when to use force, when not to use force, when to speak up, and when to shut the heck up. A number of Dharmic Women have spoken up on behalf of Men, but it is important that those men who claim to uphold the mantle of Dharma, first understand what Nara Dharma is in the first place.
Rather than obsess about whether the Bharatiya Nari is doing her Dharma, first evaluate whether you are doing yours. More than anyone else, men cannot afford to be careless and gullible.
How many times have Indians of all stripes fallen for the sweet talk of foreigners, only to be surprised and assassinated (rather than defeated in battle). Kings, ministers, and even today, with Prime Ministers vis-a-vis the Arabs, Turks, British, and today with Pakistanis. This is the cost of being gullible, of not taking precautions, of not doing your homework, of not focusing on action rather than sweet talk, in not thinking of both intentions and capabilities, in not asking about alternatives. This is why we have emphasised the importance of Niti. Rule number 1 of Rajneeti is Shut up and Be aware of your surroundings.
“Awareness is Life“. How many make it a point to be aware? It is understandable to be fooled every now and then—after all, even the very wisest do not see or know all things. Fool me once, shame on you, but fool me twice, shame on me. Indians are fooled time and time again. But Indians can’t even shut the heck up, let alone make an effort to avoid being fooled. To fail like this is not only a failure of Niti, but a failure of Dharma. After all, preservation of Dharma is the most important Dharma—everything else comes after it.
Before teenage and twenty something alt-right half-wit half-men start making a nuisance of themselves lecturing on Dharma which they don’t even understand, it is imperative for them to comprehend that the stepping stones to Dharma begin with Sabhyata (civility), Saujanya (etiquette), and Maryada (propriety/courtesy).
“Red pill”/rohypnol Alpha-Beta BS won’t make real men out of you (the heads of those “movements” for morons aren’t even real men). Following them and their puerile politics and regurgitating their jargon even after they repeatedly insult your culture and womenis emblematic of a lack of self-respect. This is all the more so, when these eminently unmasculine masculinity ‘theorists’ have middle eastern and western backgrounds that can be easily mocked. Have some shame. Reject “Red pill” and read about Rama instead. Not ctrl-v “Rama” in place of whatever wrathofgnon meme you are ripping off of, but the real Rama, as he was in the Ramayana. Sri Rama was a peerless King, mighty warrior, and the uttama Purusha, but he also practiced all of these principles, which is why he was called Maryada Purushottam.
If you practice none of these, shut the “[c]uck” up, listen, and learn.
This is Dharma. This is Achara. This is Rta. This is Satya. Understand these first before lecturing people decades older than you and who outrank you on the basis of sheer anubhava (experience). Rather than bray about the “The Return of Kings” learn from a real One. Improper behaviour around women or seniors is not the mark of a mensch or an “Alpha”, but that of a dumbass. A true gentleman, as Rama showed, behaves civilly even around Surpanakha, not because of what it says about her, but what it says about him. Defending yourself and love ones is one thing, perennial and perpetual indecorum is another. Confidence is not shown through abrasiveness, but exuded through accomplishment, behaviour, character, and regal bearing. “60% of all human communication is non-verbal”…for a reason.
Grow up, behave properly, and treat people with respect to get respect. Disagree without being disagreeable, and weigh proportionality in response to offence & issue importance.
Make yourselves useful rather than alienating your own people.And if you don’t know what to do…ASK! Find an established elder or senior and ask how you can be of use rather than pretend like you have it all figured out. If they tell you they don’t have any solutions or they’re “not here to educate people”, they probably aren’t the right guide, are they?
As we wrote previously, find a mentor—life is not a Quiz Show or a Trivial Pursuit (pun intended). At your age, you don’t know jack. Most of you even failed at finding the right Acharya (hint: real acharyas aren’t online giving gyaan…). As Acharya Chanakya wrote, not every person born a brahmin is a true Brahmana by Guna and Dharma. Especially when this is the case in the Kali Yuga, each sishya also has a responsibility to Dharma that is greater than whatever Rna is owed to his Guru. This does not mean impudence or ingratitude to our instructors (or initiatiors into history), but rather, it means understanding the difference between a spiritual guru, an Acharya (a realAcharya), a professor, and a mere teacher or mentor.
A guru, a true spiritual guru convicted of no crime, is owed obedience for those wish to walk the path of moksha and receive Brahma-jnana. An Acharya is one who embodies the laws that are gathered (achinoti)and given to us as Achara. While he is given reverence, obedience to him is not absolute, as Sri Krishna asserted to Arjuna to urge him to fight and defeat Drona. A professor (praadhyaapaka or praadhyapikaa (woman)) is owed discipline in the classroom, propriety (Maryada) and respect as superior both inside and outside the classroom—but he (or she) is not owed subservience. A teacher (sikshaka or adhyapikaa(woman)) can be an instructor on any topic, and formal deeksha is not even often given. This is because only a fool thinks he knows everything, and thus, should give basic respect and saujanya (etiquette) to an instructor, be it in a formal course, or informally as a favour or for fee.
A mentor is not even a teacher, but is one’s own senior from whom we seek advice over the long term. He or she gives guidance to a mentee/protégé who, in all likelihood, is very naïve (and gullible about the ways of the world). A mentor is not owed obedience, but he too is owed basic respect and saujanya (etiquette). Seniors invariably outrank juniors purely on the basis of age. When someone goes out of their way to give you guidance, show humility and behave properly. Whatever knowledge you may have gained, they are wiser than you out of sheer anubhava (experience), whatever you think you may have absorbed via osmosis or inhaling the fumes from some fraudacharya’s throne.
Finally there are peers and juniors. They may not be owed maryada or even saujanya, but basic sabhyata (civility) is a mark of your own good breeding. Behaving disagreeably, being obnoxious, and making a general nuisance of yourself is the mark of the very barbarism many claim to themselves be fighting. When we stare into the abyss, we must remember that it stares back into us.
Nevertheless, the binary complex of guru-sishya, know-it-all/know-nothing, complete submission/total non-compliance must end. This giving of Gyaan is the result of this complex. But what happens when the majority are merely peers?—Infighting.
This infighting wastes an ungodly amount of time, and is driven by the unjustified egos of emotional children, whatever their social rank. This must end henceforth.
The Indian disinclination to deal with uncertainty is the great problem that faces us today.That is why so many of our self-proclaimed “polymaths” and “learned acharyas” are so pathetic when it comes to strategic thinking. How do we face the problems confronting our society…as a society? For this they not only have no inclination to properly answer, they have no answers, only lust for influence and lust. Reliance on them based on “sabda” pramana alone is absolute foolishness. They are neither spiritual gurus nor true acharyas, and only arrogant casteist cretins and well-meaning but naïve people anoint them so.
The childish desire to initiate and to “feel included” in one of these dimwit digital paramparas is misguiding more and more people by the minute, and is symptomatic of the asymptotically asinine binary behaviours of the modern Hindu(internet or otherwise). Inability to strategically, or even at a basic level, critically think is the result of this. A slogan is created, ideas are crudely and uncritically copied and pasted, and voila, a new movement of the month is born (usually inspired by one of these foreign philistines). Rather than taking time to strategically study one’s own tradition, information matching one’s own confirmation bias (“Only we can be smart, Saheb is smart, we must be genetically descended from Saheb“) and book clippings are used to substitute for critical thinking. Book clippings and quotations are good supplements, but not without independent analysis and verification and useful application. Develop Strategic thinking, or at the very least, basic critical thinking, which even lawyers “defending the man” and scientists “working for the man” have.
Imagination is not the same as myth-making or fiction-writing. Imagination is greater than this and includes improvisation and strategic thinking. Indians may be good at the first (jugaad) but are terrible at the latter. And this is the main problem today. Rather than systematically and methodically studying whatever uncertainty faces us, individuals prefer to live within the security of their own biases.
To be uncertain is to be uncomfortable, but to be certain is to be ridiculous. -Chinese Proverbs
It is why a Pollock (or his equivalents on the “Ritual Right”) merely have to grow a beard, don a dhoti, quote a few scriptures, and voila, gullible Indiots promote them left and right and alt-right. It is so predictably profitable, it has practically become a recipe even among Internet Hindus. Have you people no shame? No sense of self-respect? The British beat you in basically the same way. They pretended to be one thing, and did another, and you indiots went along thinking “they are my business partners…why will they betray me?“.
Similarly, we see the creation of new “saviours” even within the Indian-by-blood ranks. Does it no occur to you naifs that you are being given exactly what you want? Does it not sound too perfect for that? Do you honestly think someone employed by a phoreign sarkar in their national laboratory could do anything on the internet without his employer knowing? How gullible are you?
Just because someone looks the part, doesn’t mean they are playing it. They may be commissioned to play another part altogether.
Worst of all, is that over-specialisation has bred a new breed of social species who in fact likely believes himself to be a separate genetic species. He enjoys lording over others, and thus, must find a new theology now that Varnashrama Dharma’s emphasis on guna has been asserted. No wonder he is wowed by a little ritual here, a lot of genetics there, and citation of gotra everywhere—it is precisely what he wishes to believe, and he laps it up like the lapdog he is. “Are hindus prepared to find out the truth?” he asks—the question for these dolts is, are they?
When the genetics is contested, when the history is documented, and when the Veda itself contradicts the fraudulent interpretations of foreign employed frauds, how stupid do you have to be to believe this? It takes a special kind of stupidity to advocate AIT… a kind that masquerades as over-secure omniscience but is steeped in the worst kind of (insecure) nescience—one that believes more in the separateness and division of Hindus and that all good things can only come from outside. Only losers lacking self-respect forever sift for foreign origins–no wonder they adopt foreign fads. It is one thing to argue genetics (though even that is contested, and genetics != language), it is quite another to garb one’s self in the sacred Veda, when the Vedic tradition clearly contradicts this. This is why ritualists are rubes—not because ritual isn’t important—it’s very important. Rather it’s because ritualism is embrace of ritual uber alles and ignores essential, practical aspects of our Dharma such as Truth and even survival. The ritualist is not a pragmatist—he is a buffoon with only partial knowledgewho believes that if only he does some ritual, he need not change, he need not worry about saving his tradition and civilization.
A person who uses Vedas for temporary advantages is like an animal, says the Upanishad.#Periyava
“Follow the fraudacharya and his ritual, and we will be saved.” Assert AIT based on questionable genetics and fraudulent Vedic interpretation and we have neo-hindutva eugenics. Regurgitate the Red Pill and develop “neo-patriarchy”. Have some shame and get some sense. No, you are not smarter than everyone else, you are dumber. This is because even with the acquisition of (some) knowledge you have become even more ignorant and more gullible. Grow a pair, ask tough questions and deal with the uncertainty. No one, and that means no one, on social media is what they seem. Digital facades are just that, digital. And rather than just argue for the sake of it, or because you’ve invested years of reputation in it, and staked credibility on it, be a real man, and own up to your mistakes. But don’t take it from me, take it from a real Acharya.
Nowadays, Vadam is mistakenly thought to be, to stubbornly insist that one's own view point is right and all others are wrong. #Periyava
When real acharyas have written copiously about how the Vedas only support OIT (whatever the genetics says on a given day), how can you trust a fraud who garbs himself in Veda and Vedic ritual, giving “Vedic” support to AIT and origin in central asia?
For argument’s sake, assume for a second the genetics might favour AIT: has not the wool been pulled over your eyes on the Veda? Ask yourself why? Who benefits? Scientists aren’t qualified Vedic authorities, only Brahmanas from agraharas living the traditional way are. One has already answered this.
It was a confirmed British Strategy to identify,create & expand as many differences as possible, at each level of the fabric of our Society
Different varnas do not mean your are a different species or different race. Historically, varna and jati provided for the passing down of tradition from father to son & mother to daughter, ensuring not only specialisation, but also a legacy to live up to and to take pride in. But because a small set of a small section of people crave power and influence they don’t deserve, they are prepared to give up their self-respect vis-à-vis foreigners, so that they may oppress their own native countrymen. Such people pervert and corrupt varnashrama dharma for their own ends, and whether they are “mercantiles”, “feudals”, or “clericals”—sellouts are sellouts.
This is the cost of gullibility vis-à-vis adharmic foreigners. After all, what ultimately happened to Purniah, who supported the Persian-language imposing Tipu? It is why those incapable of strategic thought have no place in politics. It is why those who crave power and wealth are forbidden from interpreting the sacred Veda. It is why only traditional Brahmanasin mathas, agraharas, and devalayas are the ones qualified to give definitive interpretations of the Vedic tradition, and not “by-birth” poets and scientists who are susceptible to material inducement courtesy their “patriarchal” patrons. If writers today get paid by the word, don’t you think they can also get paid by the interpretation? When all this has been documented about how academics and even laukika “traditional scholars” are given employment and patronage if they toe a certain line, why do you gullibly accept whatever it is you read? The only reason you do so, is because you are not comfortable asking uncomfortable questions.
This fear of uncertainty is the bane of modern Indians, but this is not our traditional way. Perhaps that is why some sections are forever searching for foreign inspiration, they prefer the fake certainty, the fake certitude, and fake superiority foreign ideology in turn confers. As Shivoham has written, comfort with uncertainty is very much a part of the native Indic tradition—indeed, it is a built in protection against absolutism.
Indian civilization & culture are all just concepts for discussion now. We have all become pseudo orientals.#Periyava
That is why tradition exists to balance science and why science & pragmatism exist to balance tradition. That is the key to survival and meaningful existence. Not andh bhakti, not hero worship or personality cults, not [alt movement of the day], and sure as hell not eugenics.
If something is too perfect, it probably is. For all you japanophiles out there, learn to ask the right questions rather than give all the wrong gyaan.
e.g. in Indian context, mentally colonized mindsets build math models using limited data & claim to have proved AIT *beyond doubt*
Excess of certitude is based on several possible though not necessarily mutually exclusive: 1.Deceit (due to agendas or desire to appear smart) 2.Fear of uncertainty, since admission of doubt destroys existing model, and model-based thinking 3. Middle Manager Mindset (academics included as routine tasks obviate need for strategic thinking) 4. Inability to strategically think since one’s life is based around only sabda pramana.
conditioned to refer to books as the source of their knowledge. They have thus internalised the idea of treating the printed word and assertions they hear from “authoritative sources” as the ultimate truth. 
Books are good. But not weighing the validity of a Book or the applicability of the knowledge in it, is not at all good. It is in fact, disastrous. And Path dependency frequently leads to political dependency.
This is why mere shows of knowledge are ultimately useless, and due to disinformation and misinformation, can even be dangerous. Institution building, team building, critical and strategic thinking, solution providing…these are what ultimately prepare individuals, citizens, societies, and civilizations for problems that face them. If you are wasting your time in dimwit digital salons that stroke unjustified egos, don’t make pretense to being civilizational saviours with IQ’s of 8 billion.
When asked what his IQ was, Stephen Hawking said "I have no idea. People who boast about their IQ are losers." pic.twitter.com/e7wCLIIxmU
“The greatest minds” don’t obsess about IQ , don’t waste time in perennial navel-gazing, and certainly don’t provide intellectual cover for colonial origin theories on Veda contradicted by the Veda itself. Look for those focused on tackling societal problems rather than fall for frauds who just tell you what you want to hear and look and sound the part.
No one is ever what they seem, especially on social media. This is the value of critical thinking, and more importantly, strategic thinking. Rather than getting caught up in self-serving models and self-selecting data, you pay attention to motives and ask…
That’s the problem with internet hindus, tweeting about Vijayanagara days nostalgically while failing to counter efforts of new bahmanis and preparing the ground for new Talikotas. Still can’t unite for common cause—either distracted by trivial pursuit and the trivial or busy finding new ways to advance their own respective casteism/regionalism under nominally nationalist brand.
Such people may make you feel good through pseudo-archaeological pictures or pride in the ritual of your forefathers, but like Nobili, are activated at the specified time of their videshi master’s need usually to take down a real Pro-Dharma challenger to Breaking India forces, like Rajiv Malhotra. One should not be gullible and even a Malhotra is not perfect, beyond reproach, or above question—but at least he has a proven record of useful action to safeguard society…what do his jealous, casteist haters have?—poetry recitation?
This is the” intellectual yet idiot”. Focused more on shows of knowledge than actually being useful by wisely tackling issues facing society and providing actionable solutions. Focused more on pulling down rivals than facing common adversaries or defeating outright common enemies, Ahankari-Shikandis don’t care for such things. Ironically, these eugenics advocates would be first to be culled by their videshi masters due to their barely & questionably genetically male status.
For God’s sake, when all this is going on, when there are open attempts to recreate medieval colonial kingdoms not only through cultureor historical apologia, but even outright political division, do we have time for games of Trivial Pursuit and “Kaun banega bada ritualist?”. Do we have time for your selfish spoiled brattiness? If you want to brag about proficiency in ritual, join the matha where real traditional brahmanas do useful things for society and actually understand the Veda. But if you are getting in the way of people doing useful things, like Malhotra, then cry “Parashurama!” all you want, you will end up like Ravana. Society and posterity will not forgive the dunces who cared more about their own (undeserved) egos than doing practical things for society and prioritising common interest over individual interest. If you can’t even put aside the trivial for the common good and common safety and well-being of your nation’s womenfolk, there is no point in braying “neo-patriarchy”. Wisdom is seen in the application of knowledge, not in public shows of it.
The now famous piece “Intellectual yet Idiot” doesn’t just apply to Lutyens or their Rajaji Reciprocals on the econ RW, but also in key parts to the new breed of modern “ritualists”, aka the ritual right. They demand people like the Prime Minister “Pay attention” to their juvenile rantings, yet they can’t detect obvious sophistry in their own opinion leaders claiming outright falsehoods about the Vedic view on AIT.
Beware the semi-erudite who thinks he is an erudite. He fails to naturally detect sophistry. The IYI pathologizes others for doing things he doesn’t understand without ever realizing it is his understanding that may be limited.
They cant tell science from scientism — in fact in their eyes scientism looks more scientific than real science.
If you still don’t have the moral courage to do that, perhaps you should find a different game to play, and even a different line of work. After all, “History is the School of Princes” , not navel-gazing academics and phoreign employed poets and scientists.
Is this an outgrowth of generations of ICS & IAS lineages, Rao Bahadurs, and Princes under Subsidiary Alliance, forced to take a Resident’s “guidance” in critical matters, bereft of all critical powers?—possibly. But it has also been 7 decades since Independence. Even with the albatross of a Macaulayite education, the internet has made possible education beyond the official curriculum at a rapid pace. The problem is again, the refusal of people to move beyond their little comfort zones and their carefully constructed “fan-fiction”, and seek to understand the world for what it really is. Understanding the truth doesn’t mean knowing everything. Understanding the truth means willingness to examine new information, and make policy, or even strategic changes after evaluating validity. It’s not that instinctually people don’t know that something’s wrong–even the very dumbest (sic) have a gut feeling on some level. Rather it’s because they’re afraid of what it means they’ll have to do. Rather than take responsibility, they prefer to be spoon-fed, like middle-managers: A nice cushy job, “money for children’s marriage”, membership in a twitter brotherhood/sisterhood, magical change in society via tweeting with ALL CAPS, pleasure without responsibility.
This desire, this pathological need to be liked by everybody in a desired group might be alright in secondary school, but it is absolutely execrable in adulthood, let alone, at the babu & businessman-level. Politicians may have to win votes in this day and age, but Netas, Nayaks, and Amatyas are not there to be popular, nor are they there to be self-interested/self-promoting brats. They are there to do the business of the people and society. Until civic duty, the practical Raja and Praja Dharma returns to the fore, you will continued to be led by the worst—a term familiar to you alt-righters: “kakistocracy”.
Idling your hours merely re-circulating staid tweets on the basis of sentiment or trivial pursuit or to play pretend archaeologist rather than useful sharing of information put towards institution-building and comprehensive action, is emblematic of the small minds and small values that continue to plague our society. What Mahaperiyava said was profoundly true: we need people of nobility, not iq obsessed but brainless baboos or middle managers only concerned about their next promotion and misery loving company.
It was the nobility of the brahmana Charudatta that earned him the respect and goodwill of all and saved his life. It was the nobility of Yuvaraja Rama to accept his exile for collective good and the nobility of Bharata to return Rama’s throne to him. Where are such men today? Instead we have slogans and small minds and gasbags substituting for this greatness. If you are where you are at this moment, you have only yourself to blame. Collectively selfish stupidity and gullibility in whatever small amounts adds up to foreboding civilizational disaster. When the criteria becomes “My right!” or “Biggest gasbag bloviator” rather than “My Duty” and “Most competent”, then we have lineage obsessed idiots lusting for power.
To return your civilization to greatness, you must again be worthy of the legacy of the great Rishis and Rajas who built it—not just idle the days discussing your descent from them, while indecently patterning yourself after videshis.
These deficiencies in character are even more problematic than mental colonialism that jnu types undergo. This is because the Marxist deconstructionist at least knows how to be effective in countering the other side. Our guys know only how to chest thump, make a brave emotional show of knowledge, then slink away when facing organised opposition. What is required is a sustained intellectual opposition than can’t be done by a single person. It takes teams to counter teams.But how is this possible with selfish spoiled brats who don’t even like team sports? You’d rather live in your samurai anime fantasies than demonstrate true Kshatriyata via intelligent action. No wonder you are all referred to as paper tigers.
To bring things full circle, all this is a mark of Tamas. But it is also a mark of something else: Lack of Character. National character.
Once we have begun to follow Britisher's habits and way-of-life, how does it matter whether we have home-rule or foreign-rule?#Periyava
At this stage, of course, our alt-right supporting mummy’s boys will spray out their bournvita or ovaltine (they are growing boys after all…), and say “how can you say this, we have greatest moral character and chastest women“. All this may have been true, once upon a time. But look around today, is that really the case? How easily you are all fooled by a little show of knowledge, a little dropping of gotra, a little Vedic chanting, a little flattering small talk.
Moral of the Story: Don’t be Gullible. Don’t believe Everything you read on the Internet.
That’s why it’s important to stop believing everything you read on the internet, and above all, stop being so gullible. Even the greediest and slimiest of characters in India was ultimately fooled because he thought a videshi would stay loyal to him.
Learn to live with doubt. Be comfortable with doubt. Doubt is your friend, because by doubting everyone and everything (even yourself and your “AchArya”), you’ll always be on guard against absolutism. Power Corrupts, and absolute power corrupts absolutely. We live in an era where Knowledge is Power.
If you’re already a lawyer or a scientist or a whatever with critical thinking skills, prove it.Not by get mired in the intricacies and details, but by taking a step back and evaluating your source, even your peer, even your mentor or professor or “AchArya”. Even fellow lawyers pull a fast one andfellow scientists doctor the data.
A 2005 journal article cited nearly 3800 times titled 'Why Most Published Research Findings Are False' https://t.co/oSMJ0aEe0n
Use your critical thinking skills to evaluate not only what is being said, but whom it would benefit, whether other experts (i.e. traditional authorities) validate this, and whether in fact it is true at all.
Surely that’s something even you alt-right termites can comprehend.
Chaturvedi, B.K.Chanakya Neeti.Diamond: New Delhi.2015
Many of you may be wondering why the recent articles on the importance of Satya and Rta. After all, isn’t there a reawakening in Hindu community about the need for Dharma? What is the necessity to so stridently and trenchantly assert what the tradition actually says and what our Real Acharyas in Agraharas, Mathas, and Devalayas say?
The truth of the matter is that Bharatiyas need to start understanding that the path to Civilizational Security and Personal Spiritual growth are, ironically, one and the same. The dangers facing Indic Civilization today, at least if you believe in our traditional scriptures, are in fact meant to remind us of what true Dharma actually is. When the letter becomes more important than the spirit, when individual Rna becomes more important than absolute Satya, when the words of our Ancient Rishis are twisted for personal one-upsmanship, or worse, adharmic Ambition, then mankind is reminded of its lesser place in the greater scheme of things. When atheists, charvaka or otherwise, gleefully declare that “God is Dead”, why do they pray when it is their plane that is falling or their house that is on fire? The fault, dear Brutus, is not in the stars, but in ourselves.
Truth be Told, those of us who contribute to this site are quite frankly much more interested in quietly and contently writing articles (or printing those by others…who are team-oriented) to help spread awareness of our High Culture. But as we wrote in our article on Culture: the Cure for Stupidity, Arts are the Alankara of culture, not culture itself. It is the values and morals and high-minded principles of our forebears that drives not only what to view as tasteful, refined, and cultured, but also what is good, decent, and proper. It is Dharma that is the soul of our Culture.
And yet, despite all the high-minded talk, we still have far too many ambitious and parochial people, who are putting their own private gain ahead of public good. Despite the growth of the “Indic Intellectual Ecosystem”, there remains far too much backbiting, copying, and petty politicking to make any of this Civilizationally beneficial. After all, if you treat your own countrymen no different than you treat your foreigners, if you still stupidly repeat the same mistakes as our ancestors and allow de nobilis into our ranks, if you still cut side deals with national enemies to gain one over your local rivals, then why is your society any more worthy of saving than it was a thousand years ago?
Ours is the civilization not only of Vasistha and Vikramaditya or Ram and Guru Ram Das, but also Saints like Annamacharyaand Basavanna who took on those who misused our inheritance and twisted it for personal material gain. That is why we spoke out so fervently in favour of the absolute Truth, of Satya-Param, in our previous article. Without the truth, all we have is tyranny. It is the truth that truly does set us free.
Tradition without Truth is robotics. But Tradition with Truth is meaningful living. It is the Truth which destroys Ego, which reminds us of our minuscule place in the scheme of things, which teaches us that false pride comes not only from adharma but even Dharma. That is why we are asked to surrender to God in the finality of things (atma-nivedhana), or at the very least surrender to truth (if you are agnostic). Solipsism and narcissism can emerge even from those who have historically done good, like the Haihaya Karthaveerya.
Even the Parashurama who defeated him was in turn punished by Rama for pride.
That is the danger of Ego, that is the danger of Ahankar.Over time, it breeds the false sense that you are so good, whatever you do is beyond reproach, whatever you do cannot be judged. Pride in caste, pride in scholarship, pride in intellect, pride in strength, all can lead to terrible falls and even punishment, and so too can pride in doing past good.
As seen in the preceding article in our series, the amassment of wealth and power of the Bhargavas and their adharmic selfishness in the wake of societal famine was one of the reasons for their chastisement. Their ingrate behaviour towards their patrons, the Haihayas (supported by the Atreyas), is also significant. The later misdeeds of the Haihayas, who went overboard, were rightly punished by Parashurama, but the misdeeds of the Bhargavas were the root.
Society is one of balance. When there is an imbalance, when kshatriyas become tyrannical, or when brahmanas attempt to accrue wealth, power, and women, Dharma causes a restoration. Parashurama’s antipathy towards kshatriyas was well-known, his instruction of Bhishma being only on account of the latter being the divine son of Ganga. Parashurama’s cursing of Karna once he discovered the latter was actually a kshatriya, is emblematic of this. But a society needs both Brahmanas and Kshatriyas. He served as the conduit for Krishna to take his Sudarshana chakra, as the purpose of Krishna’s birth was to destroy sinful Kshatriyas, but Parashurama’s punishment at the hands of Rama is also well-known, again due to the sin of Ego. This egotism of the Bhargavas originated in Bhrigu himself.
Once upon a time, the rishis were performing a great yagna and wished to determine to whom they should dedicate it to. When it was decided to dedicate it to the Supreme God, Bhrigu decided to test the Trimurthi. He refused to pay obeisance to Brahma or embrace Shiva, and both were angered. In fact it was only when the wives of Brahma and Shiva begged them to spare Bhrigu that he managed to escape with his life, despite both of them preparing to burn him to ashes or slay him with Trishul. His encounter with Vishnu is even more illustrative.
The story of Lord Venkateshwara (Balaji) is well known in Andhra and other parts of the South (as this Kannada film demonstrates).
The impudent Bhrigu then made his way over to Lord Vishnu, who was asleep. Bhrigu struck Vishnu on the chest, awakening him. Despite the behaviour of this son of Brahma, he spared Bhrigu due to his nominal status as his father-in-law. True to his nature, however, Vishnu also removed the origin of Bhrigu’s pride, the eye in his foot that was the source of his great Ego.
Bhrigu Aksapada, as such, was punished by Lord Vishnu who removed of that eye in Bhrigu’s foot of which he was so proud. After all, whatever legal title the oceans may be in, the entire cosmos belongs to the One who created it. What is a mere rishi before the preserver of the universe itself? This is the danger of self-glorification. Rishis too must know their place before God. Bhrigu and the Bhargavas soon learned theirs.
Maha Lakshmi herself was furious and cursed Bhrigu and all Brahmanas that she would never visit them. Rishis themselves scolded Bhrigu for his arrogance. After all, who was he to test the Trimurthi, who could burn him to ashes with a mere glance (Brahma almost did). That Lakshmi was born to him is considered a boon to Bhrigu, not the other way around. The Trimurti and their Divine other halves are beyond all materiality.
All this is precisely why time and again humility is of the utmost importance because False Ego leads to the temptation towards pride, which leads to greed, and untruth to justify that greed. The ancient brahmanas were known for truth because they foreswore from wealth and power, and were rightly respected for it. That some of their descendants greedily chase after it even at the cost of their country, is well known too: One, Two, Three.
One such has been writing abysmal nonsense, ostensibly for the benefit of a foreign patron. While he curiously criticised the kshatriya who spoke out against this videshi scholar, he has been inactive in actually defending our society from such videshi depredations. This is precisely why avadhanis do not replace our Acharyas, who live in poverty and are attached to the truth, whatever the personal cost. But here is what one such public performer has been writing all while making pretense to giving “spiritual discourses”.
For all his obsession with his own caste, he had the gall to insult Maharishi Vasistha by stating he was the son of a prostitute. Per our orthodox Tradition, Vasishta is considered on of Brahma’s manasaputras (directly mind-born son)…How could he be called the son of an apsara? Whether you are atheist or not, that is the tradition, you are free to deny the rationality of it, but that is the traditional reality.Even if one accepts some later account of Vasishta being reborn to Urvashi and Varuna, that only demonstrates the danger that half knowledge accomplishes. Urvashi as an apsara is no more a prostitute/courtesan than devadasis originally were. Apsaras were simply independent unattached women who chose their own lovers and had no interest in marriage. Ravana styled Rambha as one such prostitute, and he payed the price through the curse of her family. These ravanas will very well find out the same. All this is precisely why half knowledge or knowledge in general, is not wisdom.
Another example was misdefining Dharma. That Dharma is defined as the upholding of Rta expressed by the Absolute Truth Satya as clarified by our Traditional Acharyas was established in our Post on Rta vs Rna. So why the effort to define it as such? Defining Dharma as inferior and motivated by Rna is, especially in the present time, very dangerous to our debt-burdened society. Whether it is unscrupulous moneylenders in Mother India or modern bankers, the perils of finance especially to the indebted illiterate are great.
As once can see, spiritual rnas are far too easily conflated for material & financial rnas.In our debt-burdened society, the implications of this are terrible. That is why rna is necessarily inferior to Dharma, so that Rta is not offended. But why such artificial re-defining of Dharma? Whose purpose does it serve to first change Dharma from Rta and Rna, then in subsequent articles, subordinate Satya to Rta. These are wrong definitions, which we were forced to counter in our articles on Satya and Rta. That one of them used to call Rajiv Malhotra his “guru” only to later attack him, only shows how much they themselves don’t practice what they preach. So much for guru-rna. What an ingrate.
Next are the recent definitions of Classical Literature as something frozen, beyond time and space, i.e. dead. This is straight out of Sheldon Pollock’s view of Sanskrit as dead. No wonder a review was written by them against Rajiv Malhotra’s Battle for Sanskrit. It’s obvious they are indirectly assisting Pollock’s prekshaa. Even if one gives the benefit of the doubt, it is highly telling that they were far more vitriolic and spent more time trying to take down Rajiv Malhotra than rebut the claims of this western Indologist.
Finally, the most egregious of all, their supporting the theory of “Beef in Vedas”. This was in turn used by such noted pseudo-scholarsas a particular Wendy Doniger acolyte. This is the cost of pseudo-scholarship and why avadhanis are not acharyas. As we can see, even in the tradition, whether it was Ravana or the greedy and overproud Bhargavas, or Duryodhana and the sinful Kauravas, just as there are good kshatriyas and evil kshatriyas, there are good brahmanas an evil brahmanas. Hence, the issue that faces us today is not caste versus caste, but Dharma vs adharma. It is upto to good brahmanas to speak up and call out these dushta-brahmanas for the fraudacharyas they are. These are bahishkar-able offenses. Remember, that too is part of Varnashrama Dharma.
These are not mere indiscretions, but a pattern of perverting Veda, Purana, and Dharma to suit the needs of videshi “indologists”. The list in fact goes on to even referring to varna (caste) as being based on “aptitudes” instead of guna (per) the tradition. Is casteism any more obvious than in asserting only 1 caste has valour or only 1 caste has intelligence? This is the definition of it. This is the casteism and determinism that had bred fatalism. This is the casteism that furthers division.
When one teaches, it must be out of a sense of responsibility, out of a sense of duty not just to makes sure students are taught correctly but also in a manner that is comprehensible to them. One should not teach or write for the purpose of looking or sounding smart, but for the purpose of communicating knowledge, wisdom, and understanding effectively. A teacher does not teach for his own ego, or self-glorification, but out of a sense of obligation to society.
Worst of all, the obvious subtextual attempts to deify this charlatan self-styling himself as a “polymath”, is apparent not only through the references to Swami Vidyaranya as a “polymath” but even Sri Krishna himself.
Let it be known to this Ravana, and his resident Paundraka, that not only is he no Sri Krishna or Vasistha, he is no Vidyaranya either. Despite traditional knowledge and achievement, both Ravana and Dronacharya were punished for doing wrong and lusting for women in one case and power in the other. They should consider themselves duly notified of their walking the same path as these predecessors.
At this stage, many of you may believe this critique to be too harsh, or too focused on one community. Please understand, this is in fact out of great reluctance, as infighting, whether inter-caste or even intra-caste runs many risks as well. Nevertheless, it is imperative that correct interpretation of our tradition be passed on to the next generation, that correctly teaches not only correct culture, and correct Dharma, but even correct Varnashrama Dharma. Some seem to have forgotten this, as we have not been alone in similar criticism.
Even those who were once aware of such problems can become blind to them when faced with material temptation. All this is precisely why our true Acharyas are in the Agraharas or Mathas (Sringeri in this case), not in the material world, pursuing a material living. It is they who preserve the tradition of true Brahmanas and they who teach correct Varnashrama Dharma. Our writings must be in consonance with the spirit if not letter of what they teach. Traditional Brahmanas living the traditional way were and are respected. If you are not one such, do not expect the same treatment and authority commanded by an Acharya.
As we said above (and as we can see above) those who have a past store of good deeds can also fall on account of their pride in them. That is the danger of ahankar, which leads to greed, which leads to untruth, and ultimately untold sin. When the store of merit expires, from whence can they expect succour from the cost of their transgressions?
Relevant to the matter at hand, is K.A. Nilakantha Sastri’s recounting of a Buddhist perspective on ancient Brahmanas, that gives us insight into why some sections continue this “Beef in Vedas” sacrilege:
Buddhist account of gohatya
“The Ancient Rsis were ascetics (tapassino) and practiced self-control and avoided the five pleasures of the senses…They spent 48 years of their life as brahmacarins in quiet of knowledge and good conduct. Even after their marriage they lived a life of restraint. They held austerity, rectitude, tenderness, love and forebearances in high esteem. They performed sacrifices with rice, beds, clothes, ghee or oil, which they could collect by begging and never killed cows in sacrifices. They possessed a noble stature and a tender and bright mien and remained always engaged in their own pursuits. In course of time, however, they began to cove[t] a king’s riches and splendour and objects of pleasure such as women with ornaments, chariots yoked with stately horses…Coveting more and more they again persuaded him (King Okkaku, that is Ikshvaku) to celebrate sacrifices by offering of cows, which they said, constituted also the wealth of men…The slaughter of cows enraged the gods Brahma, Indra and even the Asuras and Rakshasas and multiplied the diseases which were originally three, viz. desires, hunger and decrepitude, to ninety-eight and further caused to appear discord among the people and within the household, and acts improper and impious among the various classes of men.”[2, 291]
“The true Brahmins are distinguished from the false ones by Buddha and are well spoken of by him. Such Brahmins were expected to observe the five dhammas: truthfulness (saccam), austerity (tapam), continence (brahmacariyam), study (ajjhenam) and gifts (cagam). (sutta-Nipata p.85).”[2, 293]
That is the danger of perpetuating this calumny that Beef can be justified by the Vedas.Go-hatya is considered a mahapataka (a terrible sin). This in turn has beenrebutted many times. Such actions of this clique not only put our society at risk (at least per the Vedic tradition), but also put at risk our venerable Acharyas.
It is widely known how Brahmins (traditional or otherwise) are specifically and bigotedly targeted for violence.The tragic violence in Tamil Nadu is one such example. Many of our own family-friends were directly affected decades ago and were forced to migrate. The continued murders of brahmin priests in Bangladesh and elsewhere is another. Protection of priests and others can only be achieved by unity in our society and correct interpretation and correct practice of Dharma. As the Paramacharya is reputed to have said above, the best way to ensure the safety of brahmanas (which many of us have a personal stake in) is their own good conduct.Supporting such colonial theories that have no support in scripture (like AIT, which others have done) only gives fuel for this Breaking India fire and artificially separates Brahmanas from the other castes (the express goal of colonialists). An intellectual sepoy is still a sepoy, and betrays his fellow hindu and fellow brahmin alike.
That is why we repeatedly state that in order to ensure their own nation, their own Civilization becomes stronger, such stalwarts of samskruthi must themselves become better people first, and correct their wrong notions and wrong opinion and wrong-headedness. Such wrong definitions of Varnashrama Dharma only drive lower castes away. Such wrong “scholarly” support to Beef in Vedas only puts Hindus on the backfoot and encourages more go-hatya. And these are only some such examples. Recent attempts to even justify their own private vices on the basis of some alleged and subjective “inner worth” is another.
Of course we are judged by our vices. Habits are first cobwebs then cables. An author, artist, musician, or even poet may not be judged by his vices, but a Pandit, Purohit, or Acharya certainly is. That is the mark of a true Brahmana. National honour is safeguarded by National morality. Whether you are born into a brahmin family or not, it is your conduct that makes you a true Brahmana.
But like Durvasa & Drona, those who in their pride or ambition or desire for wealth perpetuate these falsehoods, may in turn find that pride goeth before the fall.
After the great King Sagara, the time has come to study the life of yet another exquisite Royal Personality in Bharat’s great tradition. Not just men, but inspirational women too, have set an example on how to balance personal dreams and aspirations with familial and national duties.
Our next Personality in our Continuing Series is none other than the legendary Savitri.
More than just a timeless, girl-saves-guy love story, Savitri & Satyavan is nidarsana katha in its highest form.
Savitri is among the five Satis of Sanatana Dharma and is held up as being a role model for pativrata. The story of Savitri and her husband Satyavan, first occurs in the Mahabharata in the Vana Parva. Her story is recited by sage Markandeya when Yudhisthira asks him if there is any woman who is as devout a wife as Draupadi.
Princess Savitri was the daughter of the King of Madra, Asvapati, and his wife, Queen Malavi. Asvapati was a childless ruler, and as he grew older he began to feel anxious that he did not have an heir to succeed him. He thus undertook all sorts of penances and prayed to the goddess Savitri, residing in the sun, to bless him with a son to carry on his line. 18 years of hard penance earned him the goodwill of the goddess who appeared to him and told him he will be blessed with a spirited daughter. Soon, a daughter was born to him and he named her Savitri in honour of the goddess who blessed him.
Savitri grew into a beautiful young woman and her beauty was so bedazzling that suitors got intimidated by her. Hence no one came forth to ask for her hand in marriage. Finally, her father told her that since no one was coming forth to marry her, she must go out and find a husband for herself. She set off on the search for a husband, and soon fell in love with Satyavan, the son of the blind and impoverished king Dyumatsena. This ruler had been exiled from his kingdom (Salva desa) and was living as a hermit in the forest.
Savitri’s father was very displeased with her choice and wanted her to make another choice, but she refused to change her mind. Her father wished to hand over the kingdom to the groom so that his daughter would have a comfortable life. However, she refused this too and was adamant that she would stay in the forest with her husband and his parents.
But there was something even more dire than all the previous issues with the choice that she had made. Satyavan was destined to die one year from the day they got married. This was unbearable for Savitri’s father, who tried to dissuade her from going ahead with her plan. But Savitri, being the ever independent minded person said to him, “Once only one gets one’s inheritance, once only a daughter is given away and once only a father says, ‘I give her”’ These are three ‘once only’ acts. I have once chosen my husband, long-lived or short-lived, virtuous or wanting in virtue, I have chosen my husband once, and I shall not choose for the second time”. Faced with such strong resolve, Savitri’s father could only give in to his daughter’s wishes. Thus were Satyavan and Savitri married.
Savitri had not the slightest hesitation in giving up her royal robes and riches for the simple and humble attire of a hermit’s wife. She settled into her new life as wife and daughter-in-law and won the hearts and minds of all in that hermit’s abode, with her conduct. However, she never lost sight of the fact that in a year from the date of her marriage she was destined to lose her husband. She kept close watch on the count of days passing by and when there were but four days left to the date of Satyavan’s death, she undertook a fast for three days and three nights in order that her husband might be spared.
Saved her husband’s life
Restored her father-in-law’s health and wealth
Safeguarded her father’s future and her native kingdom’s security
On the appointed day of his death, when the day was halfway through, Savitri’s in-laws told her that she should break her fast. But Savitri refused, saying that she would eat only after sunset. Satyavan, in the meanwhile, had picked up his axe and was going out of the hermitage when Savitri came to him and told him that she would accompany him into the woods. Satyavan tried to dissuade her from accompanying him, telling her that her fast of the past three days would have tired her out. This, however, did not deter Savitri, and she followed him into the forest.
As Satyavan was working, he suddenly felt his head beginning to ache and began to sweat profusely. He felt so weak that he felt unable to stand. Savitri immediately took him in her arms and sat down, letting his head rest in her lap as he began to collapse. Yama, the god of death (and Dharma) appeared before her said that Satyavan’s life on this earth had reached an end and he was going to take his lifebreath away. So saying, he took a thumb length of Satyavan’s sookshma sareera even as his material body lay lifeless on the ground, and started proceeding southwards.
Savitri began to follow Yama and seeing her follow him, Yama asked her why she was following him. This was Savitri’s answer. She said, “I must go wherever my husband goes. It is established by the eternal ancient law that the wife should always follow her husband wherever he goes or wherever he is taken. By virtue of the austerities I have practised, and by the power of my love for my husband, as also the potency of my vow, and by your grace too, unimpeded I would go.” This was the Pativrata Dharma (one echelon of Stree Dharma) that she had been taught and what she lived by. Savitri then began to converse with Yama in her most elegant and refined manner, which gladdened the heart of Yama though he disapproved of her accompanying him. At last, her cultured and refined behaviour wore down his defences and he told her she could demand a boon of him as long as it was not the life of her husband. She demanded that her father-in-law’s eyesight be restored and that he be allowed to become “strong and shining in spirit like the sun and the fire.” That boon was granted and yet Savitri continued to walk with Yama.
After a while, seeing she had no intention of turning back, Yama inquired of her why she was still trailing him and whether she wasn’t tired. To that, the ever virtuous Savitri replied, “Why should I be tired when I am with my husband? I go wherever he goes. Besides, even a solitary meeting with the great is desirable; it never goes in vain. It is always beneficial to be in good company.” Now, Yama is not a welcome entity, normally, because he is the harbinger of death and hence grief. But Savitri living by her Dharma of seeing the goodness and greatness in everyone and stating that, made the normally bad tempered Yama feel honoured.
He asked her to name a second boon that did not involve bringing her husband back to life and she promptly asked that her father-in-law’s kingdom be restored to him. That wish was also granted and they continued on their way. In her pleasing manner, Savitri thus received additional boons; the third was that her own father should be blessed with a hundred sons, the fourth that she herself would be blessed with a hundred sons. Yama smiled, and said so be it.
As Yama began walking away, Savitri again followed him. Finally enraged, Yama asked how Savitri could continue to follow him after he had blessed her with so much. The clever Savitri then said “Oh Yama deva, you have graciously blessed me with a hundred sons, but how can I conceive them without my husband?“. Realising he had been out-witted, the Deva of Death praised this wise and devoted wife as an example for all time, and happily told her to ask for final boon (but this time he omitted his previous injunction against asking for Satyavan). She naturally asked for Yama to return her husband to life, which he did. Yamadeva blessed Savitri and Satyavan, and disappeared.
In all the above chronology of the wishes expressed by Savitri, we see her selflessness shining through. Though her burning desire was to see her husband brought back to life, she was always aware of her duties a as a daughter-in-law and daughter to the elders that made up her family. Her concern for her in-laws and her own parents was placed before her own concerns and this alone was enough for Yama to understand the depth of her love for her husband and her deep understanding of the values that a woman has to uphold and live by. Both women and men are expected to be unselfish under Dharma.
What is the lesson to be drawn from this story?
The lesson of Savitri is that even the Gods bow before a woman who is forever protecting her husband and safeguarding his well-being. What she achieved through wisdom and prayer, other women may also do through the sword and strategem. But more than that, Savitri is a model for how husbands and wives are expected to be devoted to each other—that is the true driver of love.
We all are governed by the karmas we have accumulated over our many lifetimes and hence our destiny is pre-ordained. But, while that is the broad grand plan, how we respond to them and the dignity and unselfishness with which we conduct our lives, determines who we really are.
However, there are no short cuts or quick fixes to achieve it. Only by upholding dharma in the highest possible way and living life according to the Dharmic principles prescribed for each one of us, as daughters, women, wives, daughters-in-law, mothers and so on (in the case of women, with a similar list being there in the case of men), can we hope to overturn destiny. The greatness of Dharma lies in the fact that there is a possibility to make changes in our destiny but that it requires great will and tapasya to actually be able to accomplish it. The most meaningful lives, for both women and men (yes, I mean you too, boys..), are those that are lived for others. The selfish existence is the empty existence. Savitri stands as a shining example for all time. She was an empowered woman who charted her own course in life, but while she asserted her rights, she never forgot that rights go together with duties.
Such selfless women are rarely ever matched by men, and fewer still are the stories where the girl saves the guy. Savitri is one such heroine who commands our respect and admiration.
Contrary to modern debutantes, Savitri is a strong character and embodiment of Bharatiya Stree Shakti. Neither passive nor aggressive, she is assertive. She is intelligent, knows both her duties and her rights, and is not afraid to live up to the former while asserting the latter. But she does so with maryada (courtesy & propriety)—this is the true mark of culture and refinement.
Like the Great King Sagara, whether she too is Legendary or not, Savitri is an example and exemplar of Dharma. She exemplifies the very concept of ardhangini, which demonstrates that women cannot and should not be trod and trampled upon, but have 1 half of the share of responsibilities and rights in society. They are not worth only half of men like other cultures, but in fact the other half of men, and entitled to their share of respect and influence in society. Savitri personifies precisely how real strong women command respect.
Savitri is an extremely wise woman from our epicswho outwitted Yama himself and brought her husband Satyavan back to life through her intelligence. This was truly the ultimate girl-saves-guy love story. She is revered as a pativrata, as one of the pancha-satis and “Women worship Savitri by tying colored sacred threads to the Vata (banyan) tree as part of observance during the rainy season in many parts of India, the occasion being called Vatasavitri”.  This festival is to this day honoured, so that women too can hope to gain the wisdom and character of such a complete woman.
Beyond movies in languages such as Hindi and Malayalam, the English composer Gustav Holst was even inspired by the story to write an opera on it in 1916. What inspires even foreigners, Bharatiyas take for granted. From the ancient Puranas to modern Popular culture, Savitri of Madra is one of the dazzling lights of our sanskriti, who attained eternal fame, and even gave the very name “Sati-Savitri”.
It may be a common joke in today’s jaded, pub-hub, dance club age for “liberated” girls to say “don’t be such a Sati-Savitri!“. But if Savitri means being an empowered woman who chose her own husband, saved his life, and secured the happiness of her family, in-laws, and nation, maybe we in fact should be.
Sarma, Bharadvaja. Vyasa’s Mahabharatam. Academic Publishers. 2008. pp. 329–336. Vana Parva
SarDesai, D.R. India: The Definitive History. Westview: Boulder, Colorado. 2008
Hard to believe it’s been 1 year for Indic Civilizational Portal, let alone 70 years for India. But with the passage of time comes occasion for both celebration and reflection.
1 years is both a short and long time for a website. The body of work produced by a group of individuals is always more interesting and meaningful than just that of one person. More importantly, the dreaming of common dreams and construction and implementation of a common vision is the true measure of not only a Dharmic people, but a competent one.
Due to outstanding teammates, its been possible to tackle a vast array of issues spanning from Women’s Empowerment to the Science of Computation. The real task, however, is whether Bharat, and those who make pretence to being part of its elite, can do the same.
One young lady over at our daughter site, Andhra Cultural Portal, has taken a step towards doing the same…and has taken out her metaphorical pen to do just that. Here is a wonderful messagefor those who would rather sit in their cozy salons and talk shops than to plan and do something useful in the common interest. Hope this inspires at least a few to hear the clarion call and take up the mantle of praja dharma.
From all of us at ICP, Happy Indian Independence Day, Shubha Swatantra Dinotsava, and here’s to many, many more!